The Crown and Glory of Christianity

but a very high degree of holiness; Moses Face did shine as gloriously when he came off from the mount, as ever it did shine when he was upon the mount. O Sirs! if when you come off from the mount of duties, there remains some rays, and shinings of God upon you, 'tis an argument that the waters of Sanctity are risen to a considerable heighth in your Souls. Ah how lively, how warm, how enlarged; how holy, how humble, how heavenly, how spiritual, how serious, how zealous, how religious, how gracious, are many in duties, in ordinances: but ah! how dead, how cold, how straitened, how unholy, how proud, how worldly, how carnal, how slight, and how irreligious are the • out of duties, out of ordinances, now certainly these have either no holiness at all, or else they have attained to but a very little measure of holiness: But now when a man in the main, when a man in his course is the same out of duties, out of ordinances, that he is in duties, in ordinances, 'tis a very great, and glorious Argument, that such a person hath in a very great measure, perfected holiness in the fear of the Lord. But,

Fourthly, The more a man can Divinely joy and rejoice under tribulations, and afflictions, the greater measure of holiness he hath attained to; 'tis a mercy not to grumble, not to mutter, not to murmur, nor to fret, not to faint, not to dispond, nor not to despair, 'tis much to be silent under afflictions, and to be quiet and patient under tribulations; oh but divinely to joy and rejoice under afflictions, under tribulations, argues a very great height of holiness Rom. 5.3 4. And not only so, but we glory in tribulations also, knowing that tribulation worketh patience: And patience, experience, and experience hop: That glorying and rejoicing, are both one in the New Testament, is sufficiently known; they differ only in degrees, glorying being a step above rejoicing: 'It is much to rejoice in tribulations, but 'tis more to glory in tribulations; yea, to glory in them as an Old Soldier glories in all those marks and scars of honor that he hath met with, in the service of his King and Country: and yet to this height, the believing Romans were raised, which argues a very great measure of holiness in them. And so in that 2 Cor. 7.4. Great is my boldness of speech towards you, great is my glorying of you, I am filled with comfort, I am exceeding joyful in all our tribulation, or as the Greek runs I do over-abound exceedingly with joy; I have a superabundance of joy in all our tribulation; and so in chap. 12.9.10. Most gladly therefore will I rather glory in my infirmities, that the power of Christ might rest upon me: Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong. Paul rejoices, and glories more in his heavy afflictions, and in his various tribulations, than he did in his glorious and Mysterious Revelations; the more he was afflicted and distressed; the more he had of the visible presence of Christ, and the more he had of the glorious assistance of Christ, and the more he had of sweet communion and fellowship with Christ, and the more he had of the choice supports and singular comforts of Christ, and therefore he takes pleasure in all the pressures that were upon him; and so in that Jam. 1.2. My brethren count it all joy, when you fall into divers temptations: that is, into divers afflictions; O Sirs! to be divinely merry in misery, to rejoice in the Cross, as men rejoice in a Crown, to rejoice in adversity, as others rejoice in prosperity; to rejoice in a stinking prison, as others rejoice in their stately palaces; to rejoice in restraint, as others rejoice in liberty; to rejoice in wants, as others rejoice in abundance; to rejoice in reproaches, as others rejoice in their honors, &c. is very much, but to be joyful in such cases, not with a little joy, but with exceeding great joy is more. All joy is an Hebraism, and it signifies great joy, full Joy, exceeding joy, perfect joy; O! thus to rejoice and that not only when you fall into some afflictions, but when you fall into divers afflictions, argues a very great measure of holiness; but ah! how rare is it to find such souls in these days, that cannot only bear the Cross, but also rejoice in the Cross, that cannot only bear reproaches, but also wear reproaches, as their Crown and Glory. But,

Fifthly, The more extensive a man's obedience is to divine commands, the greater measure of holiness that man hath attained to; Caleb had a very great measure of the spirit of holiness upon him, and he is said to have followed the Lord fully, or as the Hebrew hath it, he fulfilled after me, that is, his obedience was full, universal, resolute, and constant to the end; the contrary is affirmed of Solomon in that, 1 King. 11.6. And Solomon did evil in the sight of the Lord, and went not fully after the Lord, as did David his Father; or as the Hebrew hath it, he fulfilled not after the Lord, that is, his obedience was not so full, so universal, so sincere, so resolute, and so constant, as David's his Fathers was. Zacharias and Elizabeth were persons of great holiness, and their obedience was very extensive, for they walked not only in some, but in all the commandments, and not only in all the Commandments, but also in all the Ordinances of the Lord blameless. Luke 1.5, 6. their obedience was of such an universal extent and latitude, that it comprehended and took in all the duties both of their general, and particular callings, they had an eye to the duties of the second Table, as well as they had an eye to the duties of the first; and they subjected themselves to the duties of their particular calling, as well as to the duties of their general calling. As they had an eye to mint, annisse, and cumming, that is, to the lesser, and lower duties of Religion, so they had an eye, to the greater, and weightier duties of Religion; viz. Judgment, Mercy and Faith, &c. But now Christians at their first conversion, and whilst they remain weak in grace and holiness, their obedience is more strait and narrow, for commonly they spend much, if not most of their time in praying, fasting, hearing, reading, Christian-conference, &c. and neglect a hundred other duties that are incumbent upon them; they are very forward and warm in the duties of their general Calling, but very cold and remiss in the duties of their particular Calling, they are very frequent and fervent in some duties, and very rare in other duties; but now the more they grow in grace and holiness, the more extensive will their obedience be, and the more their hearts will be dilated and extended to all the duties both of the first and second Table. But

Sixthly, The more a man conflicts with heart-sins, with spiritual-sins, with invisible-sins, with sins that lie most hid, and obscure from the eyes of the world, and the more spiritual victories and conquests a man obtains over them, the greater measure of holiness that person hath certainly attained to. When the heart rises with all its strength and might against secret Pride, secret Self-love, secret bublings of Lusts, secret Carnal-confidence, secret Murmuring, secret Hypocrisy, secret Envy, secret Self-applause, secret Malice, secret Hatred, secret Snares, secret Temptations, &c. It is an Argument that Holiness is grown up to some considerable height there. A little Grace, a little Holiness, will work a man to conflict with gross sins, with outward sins, with bodily sins, with such sins that everyone may set their eyes on, and lay their hands on; yea where there is no Grace, no Holiness at all, the light of Nature, the common convictions of the Spirit, the Laws of Men, the eyes of Men, the threats of Men, the examples of Men, a smarting Rod, and good Education, may work men to conflict with such sins; O but when all the strength and might of the soul is engaged against those very sins that lie not within the sight or reach of the most sharp and piercing men in the world, but in the heart, and about the heart, and are only obvious to an Omniscient eye, this argues a great degree of Holiness; And therefore Augustine hit the mark when he said, that it is a harder thing for a man to fight with his lusts (understand it especially of heart-lusts, of spiritual-wickedness) than 'tis to fight with the Cross. And Austin hath long since complained, that we do not tame the beasts in our own bosoms. O! 'tis an easier thing to tame all the beasts in the world, than 'tis to tame one beast in the bosom; all the beasts in the world may be tamed, and brought under by a human power, but no power below that power that raised Christ from the Grave, can tame the beasts that be in our bosoms. Now look as conflicts with heart-sins, with spiritual-sins, &c. argues some eminency in Holiness: so victory over heart-sins, over-spiritual sins, over those sins that lie most remote from the eyes of others, argues a very great degree of Holiness; when a Christian doth not only resist heart-sins, but vanquishes heart-sins, when he doth not only combat with heart-sins, but conquers heart-sins; when he doth not only fight with heart-sins, but also overcomes heart-sins, when he doth not only wrestle with heart-sins, but also overthrows heart-sins; this speaks out holiness in its growth. 'Twas a good saying of Cyprian, there is no such pleasure (saith he) as to have overcome an offered pleasure, neither is there any greater conquest, than that that is gotten over a man's corruptions. And 'twas an excellent saying of Eusebius Emesenus, our Fathers overcame the torments of the flames, let us overcome the fiery darts of vices; and indeed 'tis an easier thing to overcome the flames, than 'tis to overcome those flaming lusts and corruptions that be in our own hearts. Philosophy may teach us to endure hardships, as it did Calanus in Curtius, who willingly offered his body to the fire, to the flames, but 'tis only grace, 'tis only holiness that can enable us to overcome our lusts, our heart-lusts; we read of many that out of greatness of Spirit could offer violence to Nature, but were at a loss when they came to deal with their corruptions.

I remember a notable saying of Ambrose, speaking of Sampson, vincula solvit hostium, &c. Saith he, he brake the bonds of his enemies; but he could not break the bonds of his own lusts: he choked the Lion, but he could not choke his own wanton love: he set on fire the harvest of strangers, and himself being set on fire with the spark of one strange woman lost the harvest of his virtue. And this saying of Ambrose puts me in mind of a great Roman Captain, who as he was riding in his triumphant Chariot through Rome, had his eyes never off a Courtizan that walked along the street, which made one say, Behold how this goodly Captain that conquered such potent Armies, is himself conquered by one silly woman. O 'tis not Philosophy, nor Morality, nor Civility, &c. but holiness, but sanctity that will make the soul victorious over iniquity; and the more victories and conquests a man makes upon heart sins, upon spiritual-sins, upon secret-sins, the greater measures of holiness that person hath certainly attained to. But

Seventhly, The more a man is exercised and busied in the most internal and spiritual duties of Religion, the greater measures of holiness that man hath attained to. You know there are external duties of Religion, and there are internal duties of Religion: There are external duties of Religion, as public Preaching, hearing the Word, reading the Word, fasting, singing of Psalms, Christian conference, Communion of Saints, and receiving the Lord's Supper. Now such Christians as have but small measures of grace and holiness, and Hypocrites and Formalists that have not the least measure of true grace and holiness; these are most commonly exercised and busied about the external duties and services of Religion; but very seldom, very rare shall you find them in the more inward and spiritual duties of Religion; but then as there are external duties; so there are internal and spiritual duties, as Self-examination, Self-resignation to God, Self-loathing, Self-judging, Divine-meditation, praying in the Spirit, Watchfulness over the Heart, and making application of the blood of Christ, the death of Christ, the grace of Christ, the love of Christ, and the word of Christ to a man's own soul. Now the more any Christian is exercised and employed, in these internal spiritual and Evangelical duties and services, the greater heights and degrees of holiness that Christian is grown to, Phil. 3.3. For we are the c • rcumcision, which worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. These Philippians were eminent in grace and holiness, as you may see in chap. 1. And they place no confidence in circumcision, nor in any such outward performances, or services, but they were much in the exercise of grace, and in worshipping of God in the Spirit, and in rejoicing in the Person of Christ, the Natures of Christ, the Offices of Christ, the Discoveries of Christ, the Communications of Christ, the glorious Operations of Christ, the precious Promises of Christ, and in the heart-warming and heart-cheering Blood of Christ.

Now to be much exercised in the most internal, spiritual, and Evangelical duties of Religion, argues a very great height of holiness. But

8thly. The more spiritual, internal, & intrinsical Principles, Motives, and Considerations, carries a person on in Religious duties and services, the more holy that person is; when a man is carried on in the duties of Religion, from a sense of Divine Love, or from a sense of the special presence of Christ with his Spirit, or from a sense of the excellency and sweetness of communion and fellowship with God, or from a sense of the graciousness and goodness of God towards him, or from a sense of singular influences and incomes from God, or from a sense of the choice and precious discoveries of God, or from a sense of the beauty and glory of God, &c. This argues a very great measure of holiness, that such a person hath attained to; The more the sweet looks of Christ, the secret visits of Christ, the private whispers of Christ; the divine joggings of Christ, the blessed Love-tokens of Christ, and the holy kisses, and glorious embraces of Christ doth incite and provoke a person to Religious duties; the greater degrees of holiness that person hath reached to; but now 'tis an Argument that the streams of holiness runs but low, when external Motives and Considerations have the greatest hand in carrying a person on in Religious duties. The more bare custom, the eye of the creature, the favor of the creature, the example of the creature, the applause of the creature, the rewards of the creature, or the keeping up of a man's parts, or the keeping up of a man's name, esteem and repute in the world, doth influence a Christians heart to Religious duties, the less holiness that Christian hath. Yea 'tis considerable, that outward Motives, and natural Principles have carried many Heathens to do many great and glorious things in the world. Did not Sisera do as great things as Gideon? the difference did only lie here, that the great things that Gideon did, he did from more spiritual Principles, and raised Considerations, than any Sisera was acted by; And did not Diogenes trample under his feet the great and glorious things of this world as well as Moses? the difference did only lie in this, that Moses trampled under his feet the gay and gallant things of this world, from inward, holy Principles, and from high and glorious Considerations, and Motives, whereas Diogenes did only trample upon them from poor, low Principles, and from carnal and external Considerations.

I have read of one Cosmus Medices, a rich Citizen of • lorence, that he confessed to a near friend of his, that he built so many Magnificent Structures, and spent so much on Scholars, and Libraries, not for any love to Learning, but to raise up to himself the Trophies of fame and renown. And many of the Romans have done very great and glorious things for their Country, but all from natural Principles, and from carnal and external Motives and Considerations; as for a great name, a puff of honor, a little applause, &c. and therefore their most glorious actions have been but shining sins. God always writes a nothing upon all those services, wherein men's Principles and their Ends are naught and low. 'Twas a notable saying of Luther, one work of a Christian (saith he) is more precious then Heaven and Earth, and if I might have my desire, I would rather choose the meanest work of a Country Christian, or poor Maid, than all the Victories and Triumphs of Alexander the Great, and of Julius Caesar, because whatsoever a Saint doth, though it be never so small and mean, yet it is great and glorious, because he doth all in Faith, and by the Word. And saith the same Author further, let our works be never so small, servile, womanish, yet let but this title be added, the Word of the Lord; and then they will be all glorious, yea such as shall remain to all eternity. O Sirs! all our works and services must be wrought from God, for God, in God, and according to God, or else they will be but splendida peccata, glistering sins; well the more spiritual and internal, the principles, motives, and considerations are, that carries a Christian on in religious duties, the greater measure of holiness hath that Christian arrived to. But,

Ninthly, The more solid, precise, exact, and accurate a Christian is in religious duties and services, the greater measure of holiness that Christian hath attained to, and the more any Christian grows in holiness, the more spiritual, the more savory, the more exact, and accurate he will grow in all his religious services and performances: The more a Christians heart is endeared to religious duties, & the more his heart is affected with the heavenly nature of religious duties, and the more easily, the more holily, the more freely, & the more spiritually, he performs religious duties, the more he is thriven & grown in holiness. A young Carpenter gives more blows, & makes more noise & chips, than an old experienced workman doth, but the old experienced workman doth his work more solidly, more exactly, and more accurately, than the young Carpenter doth; So many young Christians that are but newly entered into the trade of Christianity, and that are raised up, but to a very small degree of sanctity, these may multiply duties upon duties, these may abound in religious performances, these may be much in adding of service to service; but yet the aged and experienced Christian in grace and holiness, doth duties more solidly, more spiritually, more exactly, and more accurately, than the young Christian doth: We must never judge of an eminency in holiness, by the number or multitude of our duties, but by the seriousness, the graciousness, the solidness, the spiritualness, the holiness, the heavenliness, and the accurateness of our hearts in duties. A young Musician may play longer, and more quick and nimble upon an Instrument, than an old Musician can, but yet the old Musician plays with more art, accurateness, skill, judgment, and understanding, than a young Musician doth; so young Christians in grace and holiness may hold out longer and be quicker and nimbler in religious duties, than others that are more aged in grace and holiness; but yet they that are aged in grace and holiness, do perform religious duties with more spiritual art, and accurateness, and with more divine skill, judgment, and understanding than they do in whom the spring of holiness runs low. A young Scholar may run over more paper, and write more paper, and make more letters, than his Master doth, but yet his Master writes more understandingly, exactly, and accurately, than he doth.

So many young converts may run over more duties than others, and yet others may perform duties more understandingly, and more exactly, and more accurately than they do; let the duty be never so short, yet if there be much spiritualness, holiness, brokenness, seriousness, and accurateness in it, it will carry all before it, 'twill win the blessing, and obtain the crown, when the longest duties (wherein there is no such frame nor temper of spirit) shall not prevail with God at all. Zach. 7.4, 5, 6. Isa. 58.1.—6. It argues a very great measure of holiness, when the soul is habitually carried on in religious duties, with much solidness, seriousness, spiritualness, exactness, and accurateness. But,

Tenthly, The more any man makes it his great business and work, in all his duties, ways, and walkings, to approve himself to God, and to be accepted of God, the greater height of holiness that man hath attained to; David was a man of great holiness, and how studious and industrious he was to approve his heart to the Lord, you may see in that 139. Psalm. 23, 24. Search me, O God! and know my heart, try me and know my thoughts; and see if there be any wicked way in me, and lead me in the way everlasting. The Psalmist knew that God had an eye upon him, both at home and abroad, both at bed and at board, both in public, and in private, both in his family, and in his closet, he knew that God had an eye in every corner of his house, and in every corner of his heart, and therefore he appeals to God, and he approves his heart to God, and nobly ventures upon the trial of God; Search me O God, and know my heart, &c. this frequent repetition and doubling of words, Search me O God, and know my heart, try me, and know my thoughts, &c. doth not only note the earnestness, and seriousness of David's spirit in prayer, but also the soundness, the uprightness, the plainness and the unfeignednesse of David's heart, in that he was very willing and ready to submit himself to the search, trial, examination, and approbation of God. And so Peter that great Apostle of the Gentiles, makes it his great business to approve himself to Christ thrice together, Lord, thou knowest that I love thee, Lord thou knowest that I love thee, Lord thou that knowest all things, thou knowest that I love thee, Christ best knew the reality and sincerity of Peters love, and therefore Peter appeals to him, as to a judge, that would be sure to judge righteous judgment; Thou knowest that I love thee. And so the Apostle Paul speaking in the Name of his fellow Apostles, saith, wherefore we labor, that whether present, or absent, we may be accepted of him: The Greek word that is here rendered labor, is a very Emphatical word, it signifies to labor and endeavor with all earnestness and might, to endeavor with a high and holy ambition, to be approved of by God, and to be accepted of God, judging it to be the greatest honor, and the most desirable happiness in all the world, to be graciously owned, approved, and accepted of the Lord; as ambitious, industrious, and laborious, as Haman was to be highly accepted with King Ahasuerus, yet he was not more ambitious to be accepted with the King, than the Apostles were ambitious to be accepted of the King of Kings. O Sirs! when in every Sermon you hear, and in every prayer you make, and in every fast you keep, and in every action you do, and in every way that you walk, and in every mercy that you enjoy, and in every cross that you bear, &c. you make it your great business and work, to approve yourselves to the Lord, and that though the world should discountenance you, and friends hate you, and near and dear Relations reject you, that yet you may find blessed acceptance with God; this argues holiness to be upon the Throne, when in all your dealings and tradings with God, you make it your Heaven to approve yourselves to God; and when in all your transactions with men, you make it your happiness to approve yourselves to God; 'tis an Argument that the springs of holiness are risen high in your souls. But

Eleventhly, The more a man lives by the Rule of Expediency, as well as by the Rule of Lawfulnesse, the greater measure of holiness that person hath attained to. Weak holiness hath only an eye upon the Rule of Lawfulnesse, but raised holiness hath one eye upon the Rule of Lawfulnesse, and the other upon the Rule of Expediency. Weak holiness saith, O this is lawful, and that is lawful! O but saith raised holiness, is it expedient? is it expedient as well as lawful! That Angelical Apostle Paul had still his eye upon the Law of Expediency, 1 Cor. 6.12. All things are lawful unto me, but all things are not expedient; all things are lawful for me, but I will not be brought under the power of any. And so ch. 10.23. All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not. And so in that 2 Cor. 12.1. 'It is not expedient for me doubtless to glory. Many things may be lawful, that yet may be very inexpedient for our place, state, calling, and condition in the world. 'Twas lawful for the Apostle to eat meat, but 'twas not expedient for him to eat meat; when his eating of meat would make his weak Brother to offend, or grieve, or stumble, or fall; And therefore he resolves, that rather than he will eat meat to offend, he will never eat meat whilst the world stands. The more unchangeably resolved any person is to eye the Rule of Expediency, and to live by the Rule of Expediency, the greater measure of holiness that person hath certainly attained to, the streams of holiness runs low in that Christians heart that hath two eyes to behold the Rule of Lawfulnesse, but never an eye to see the Rule of Expediency, it argues a very great height of holiness for a man to make as much conscience of living by the Rule of Expediency, as he doth of living by the Rule of Lawfulnesse. For a man to be often a looking over his Natural actions, his Moral actions, and his Religious actions, and to be still a putting this question to himself; O my soul! dost thou eye what is expedient? dost thou eye as well what is expedient, as what is lawful? such a frame and temper of spirit speaks out much of Christ and Holiness within. O the sins! O the sorrows! O the shame! O the reproach! O the troubles! O the travels! O the trials, &c. that might have been prevented, had the Law, had the Rule of Expediency been more minded and followed by Christians in these days, &c! But

Twelfthly and lastly, The more a man can deny himself, when he hath an opportunity, power and authority to raise himself, to greaten himself, to seek himself, and to lift up himself, the greater measure of Holiness that man hath attained to. Providence often puts many a rare and fair opportunity into Moses his hand, whereby he might have raised himself, and have greatened himself in the world, and yet then, even then he denies himself. And Nehemiah was a man of the same mind and metal; he stood upon the advantage ground, to have greatened himself, and to have lifted up himself, as others had done before him; but instead of this he lessens himself, he denies himself, he degrades himself, and being of a very noble, generous public spirit. he turns his back upon his own worldly interest, and keeps a very free and bountiful Table, upon the account of his own particular Revenue, and not upon the account of a public purse. And so Daniel was one in Spirit with the former; when God had brought him into high favor with the Prince of the Eunuchs, and given him a great deal of heart-room there, yet upon no terms would he defile himself with the Kings meat, or comply with the requests of the Prince of the Eunuchs, it argues a great deal of holiness; for a man to deny his temporal self, to dethrone his temporal self, when he stands upon the advantage ground to advance his temporal self, and to throne his temporal self in the world.

I have read of Trojane the Emperor, how he sent Eustochius, one of his chiefest Captains against the Barbarians, who having vanquished them, returned home: The Emperor being very joyful at this good news, goes to meet him, and brings him gloriously into the City: Now Eustochius being high in the Emperors favor, 'twas but ask and have, speak and speed, but on this very day of Pomp, Triumph, and Glory; he chose rather to suffer the Martyrdom of himself, his wife and children, than with the Emperor to offer sacrifice to Apollo; and so denies himself, and all his present Pomp and Glory, when he might greatly have enriched himself, and advanced himself. Nothing speaks out greater measures of holiness, than for a man to deny himself when he may seek himself, and exalt himself if he pleases.

I have read of a godly man, who being sorely tempted by Satan, was much in duty; to whom Satan said, why takest thou this pains? thou dost watch, and fast, and pray, and abstainest from the sins of the times. But, O man! what dost thou more than I do? art thou no Drunkard? no more am I; art thou no Adulterer? no more am I; dost thou watch? why let me tell thee, I never slept; dost thou fast? why I never ate nor drank; what dost thou more than I do? why I will tell thee Satan, said the holy man, I pray, I serve the Lord, nay more than all this, I deny myself: nay, then saith Satan, thou goest beyond me, for I am proud, and I exalt myself, and so vanished. O the excellency of self-denial! and O the holiness and the happiness of that man that can deny himself, that can debase himself, that can even trample upon himself, when he hath power and authority in his own hand to greaten himself, and to exalt himself. Power and authority will try what metal men are made of. Ah how many have there been among us of late years, who when they have had no power nor authority in their hands to help themselves, have seemed to be great deniers of themselves; but no sooner had they power and authority in their hands, but ah what self-love, what self-interest, what self-seeking, and what self-exalting was to be found amongst them! O how have many among them, instead of loving God to the contempt of themselves, loved themselves to the contempt of God? and who instead of debasing themselves that they might exalt God, have debased God, that they might exalt themselves, and who instead of losing themselves that they might find God, have lost God, that they might find themselves.

These put me in mind of the Abbot in Melancthon, who lived strictly, and looked demurely, and walked humbly, so long as he was but a Monk, but when by his seeming sanctity and humility, he had got to be Abbot, he grew most intolerable proud, and insolent, &c. and being asked the reason of it, he confessed that his former lowly looks was but to see if he could find the keys of the Abby; how many such Abbots we have had amongst us, you all know. Ah how rare is it to find a man to deny himself, when he is advantaged to seek himself, such a man is worth gold, but this Ironage affords few such golden-men. Where this frame of spirit is, there the streams of holiness runs deep. And thus much for this Use of Trial and Examination.

And so I come now to the last Use of this Doctrine, and that is for Comfort and Consolation to all those that have this real holiness, without which there is no happiness. O Sirs! open, wide the everlasting doors of your souls, that not a River, but a Sea of joy and comfort may flow in upon you. For

First, Know for your comfort, That real holiness is the seal of your eternal Election. Some are elected to glorious offices in this world, others are elected to eternal glory in the other world. Judas was chosen to be an Apostle on Earth, but not to be a Saint in Heaven; but the Thessalonians were elected to eternal glory in Heaven, though they were not chosen to any glorious offices here on Earth. It may be thou art a poor creature, that never wast, nor never art like to be elected to any noble or honorable employments, either in Church or State; O but if thou art a holy person, then know for thy everlasting comfort, that thy real holiness is a real seal of thine Eternal, Election; 'tis the counterpane, as it were, of all that gracious love, good will, and eternal favor that God bears unto thee, Ephes. 1.4. He hath chosen us in him before the foundation of the world, that we should be holy. God did not choose us either because we were holy, or because he did fore-see that in time we would be holy, but he chose us to that very end that we should be holy. Look as Esther was first chosen out among the Virgins and then purified and decked with Rich and Royal Ornaments and Garments, before she was brought into the presence of the King: So God first chooses poor sinners, and then he purifies them, and adorns them with the rich and glorious Garments of Grace and Holiness, that so they may be meet and fit to enter into his Royal Presence, 1 Thes. 1.4. Knowing, Brethren, Beloved, your Election of God. Vers. 5. For our Gospel came not unto you in word only; but also in Power, and in the Holy Ghost. Vers. 9. And how ye turned, to God, from Idols to serve the Living and True God. When the Gospel comes in Power, and in the Holy Ghost, and turns persons from Idols, to serve the Living God; 'tis a clear and evident sign of their Election, real Sanctification, is a sure evidence, a fair copy of a man's Election. Look as the Pattern is known by the Picture and the Cause by the Effect; so Election is known by real Sanctification.

A Christian need never put himself to the charge of making a Ladder to climb up to Heaven, to search the Records of Glory, to see whether his Name is written in the Book of Life, in the Book of Election or no, but rather make a strict and diligent enquiry whether he be really and thoroughly sanctified, or no; for where there is real sanctification, there the glorious Image of God's Election is in Golden Characters stamped upon the soul. A man may have his Name set down in the Chronicles, yet lost; wrought in durable Marble, yet perish, set upon a Monument equal to a Colossus, yet be ignominius, inscribed on the Hospital gates, yet go to Hell, written in the front of his own house, yet another come to possess it. All these are but writings in the dust, or upon the waters, where the Characters perish so soon as they are made, they no more prove a man happy, than the fool could prove Pontius Pilate happy, because his Name was written in the Creed, but in real Sanctification a man may see his Name so written in the Book of God's Election, as that it shall remain legible to all Eternity. But

Secondly, If thou are a holy person, if thou hast that real holiness, without which there is no happiness, then know for thy comfort, that the Lord takes singular pleasure, delight and complacency, both in thy holiness, and in thy person, Psa. 149.4, 5. For the Lord taketh pleasure in his people; he will beautify the meek with salvation. Let the Saints be joyful in glory; let them sing aloud upon their beds. The Hebrew word Rotseh, that is here rendered pleasure, is from Ratsah, that signifies pleasure, delight, complacency, content, &c. O, God takes singular pleasure, singular delight, singular complacency, and singular content in all his Saints, in all his sanctified ones. Holiness is the express Image of God, and therefore he cannot but take pleasure in it, and in all those that bear it, Zeph. 3.13. The Remnant of Israel shall not do iniquity, nor speak lies: neither shall a deceitful tongue be found in their mouth. Well, here are glorious Characters of their holiness, but what pleasure, what delight, &c. doth God take in these holy ones? why certainly very much, as you may see in ver. 17. The Lord thy God in the midst of thee is mighty: he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing. Look as a Bridegroom rejoices over his Bride; so will the Lord rejoice over his holy ones; and look what delight, complacency and content the Bridegroom takes in his Bride, the same, yea greater God takes in all his sanctified ones. Yea look as a fond Father joys over his dear child that he carries in his arms, or dandles upon his knee, with singing: so God will joy over all his holy ones (which are his fondlings) with singing; such is the singular delight, satisfaction and content that he takes in them. Look as the Husbandman delights much in that ground that was once barren, but is now fruitful; and as the Captain takes a great deal of pleasure in that soldier that once run from his colors, but is now returned, and fights valiantly and resolutely against all opposers and adversaries; and as the Father takes a great deal of joy, content, and satisfaction in the return, reformation, and amendment of his Prodigal Son; even so a holy God is wonderfully delighted, pleased, enamored, and even overjoyed, when such as brought forth nothing but the thorns and briers of wickedness, do now bring forth the pleasant fruits of righteousness and holiness; and when such as have run from Christ the Captain of their salvation, and run from their profession, and run from their principles, and run (almost) from everything that is good, shall now return to the Captain of their Salvation, and fight it out most valiantly, and resolutely against the world, the flesh, and the devil; and when such as have proved Prodigals, and spent all that portion, all that stock, and all that treasure that they have been entrusted with, shall now break off their sins, and humble themselves, and reform their lives, and mend their ways: God is so infinitely pleased and delighted in these, that he Records their Names in Heaven, Luke 10.20. Rejoice not in this, that the spirits are subject unto you, but rather rejoice because your names are written in Heaven; 'tis matter of the greatest joy in the world, for a man to have his name inrol'd in Heaven; look as 'tis the sinners hell, that his name is engrossed in the book of perdition, so 'tis the believers heaven that his name is engrossed in the book of election.

I have read of a Senator, who relating to his Son the great honors that were assigned to some Soldiers, whose names were written in a certain book, whereupon the Son was very importunate to see that book, his Father shows him the outside, and it seemed so glorious, that he earnestly desired him to open it; no saith the Father by no means, for it is sealed by the counsel; then saith the Son, pray tell me if my name be written there, his Father replies no, because all the names of those Soldiers, were kept secret in the breasts of the Senators: The Son studying how he might get some satisfaction, desired his Father to acquaint him with the merits of those Soldiers, whose names were written in that book, the Father relates to him their noble achievements, and worthy acts of valor, wherewith they had eternized their names, such are written said he, and none but such must be written in this book; whereupon the Son consulting with his own heart, that he had no such. Trophies to show, but had spent his time in courting of Ladies, rather than in encountering of Knights, and that he was better for a dance than for a march, and that he knew no Drum but the Tabret, nor no courage, but to be Drunk and Rant; hereupon he presently retired himself, repented, entered into a combat with his own lusts, and affections, and subdued them, and became temperate, continent, valiant and virtuous: Now when the Soldiers came to receive their Wreaths, their Crowns, their Honors, &c. He steps in and challenges a Wreath, a Crown for himself, but being asked upon what title his challenge was grounded, he answered, if honors be given to Conquerors, then they must be given to me too, for I have gotten the noblest conquest of all, and it being demanded, wherein he answered, these have subdued strange Foes, and conquered their outward enemies, but I have subdued myself, I have conquered the enemies that were in my own bosom. O Sirs! there are no men's names written in the book of life but theirs who by grace and holiness have subdued and brought under their sinful selves, and who have conquered the corruptions that be in their own bosoms, that is in respect of love, and dominion; many there be who are exceeding inquisitive to know whether their names are written in Heaven or no; I would say to such, there is no such way to know this, as by your holiness; hast thou broke off thy sins by sound repentance, hath the Gospel changed thy inside and thy outside, hath it made thee a new creature, and turned thee from darkness to light, and from the power of Satan to Jesus Christ? &c. then without all peradventure thy name is written in Heaven, and thou art the person that hast the greatest cause in the world to joy and rejoice.

Again the Holy Christian is the best Christian in the world, nay he is such a one of whom this world is not worthy, and therefore God cannot but take singular pleasure and delight in him; many there are which are accounted deep Scholars, great Linguists, profound Philosophers, good Grammarians, excellent Mathematicians, sharp Logitians, cunning Politicians, fine Rhetoritians, sweet Musicians, &c. but the truth is, he is the best Grammarian, that hath learned to speak the truth from his heart, and he is the best Astronomer, that hath his conversation in Heaven, and he is the best Musician, that hath learned practically, to sing out the praises of God, and he is the best Arithmetitian, that knows how to number his days, and he is the best read in Ethics, that every day grows holier and holier, and he is the best skilled in Economics, that trains up his Family in the fear of the Lord, and he is the best Politician, that is as good at taking good counsel, as he is at giving good counsel, and he is the best Linguist, that speaks the language of Canaan, and therefore God cannot but take the greatest content and satisfaction in such.

Again the Holy Christian, is the only man for whom God hath wrought the greatest miracles, he can tell you that he was blind, but now God hath given him eyes to see sin to be the greatest evil, and Christ to be the choicest Good, he can tell you that once he was so deaf, that though God called very often and very loud upon him, by his word, and by his works, by his rods at home, and by his judgments abroad, and by his spirit and conscience that were still a preaching in his bosom, sometimes Life, sometimes Death, sometimes Heaven, and sometimes Hell, yet he could not hear; but now God hath given him an hearing ear, so that now he can with delight hear the sweet Music of the promises, on the one hand; and with a holy trembling lissen to the voice of divine threatenings on the other hand; he can tell you that once he was so dumb, that if he might have had the whole world, he could not have spoke a good word for God, nor for his ways, nor for his people, nor for his ordinances, nor for any of his concernments in the world; O but now! his tongue is as the pen of a ready writer, and he is never better, than when he is a speaking either of God, or for God, and his concernments, now he can contend for the faith, and speak for Saints, and plead for Ordinances, and though in some cases he may want power to act for God, yet he never wants a tongue to speak for God. The Spouses lips drop honey combs, in that 4 Cant. 11. And the tongue of the just is as choice silver; in that 10. Prov. 20. yea, his tongue is a tree of life, whose leaves are medicinal, in that 12. Prov. 18. He can tell you that once he was so lame, that he was not able to move one foot Heaven-wards, or Christ-wards, or Holiness-wards, &c. but now his feet delights, not only to go, but to run in all the ways of God's commands; Psal. 119.32. Yea, he can tell you that once he was dead, as to all his soul concernments, but now he is alive, and the life that he leads in the flesh, is by the faith of the Son of God, that hath loved him and given himself for him. Gal. 2.20. It was by a miracle that the River Jordan was driven back, and tis no less a miracle to see a sinner that was accustomed to do evil, habituated now to do good. That the tide of sin, which before did run so strong, should be so easily turned, that the sinner which a little before was sailing Hell-ward, and wanted neither wind nor tide to carry him thither, should now on a sudden alter his course, and tack about for Heaven; what a miracle is this? To see the earthly man become heavenly; a carnal man become spiritual, a loose man become precise, a proud man become humble, a covetous man become liberal, and a froward man become meek, &c. is to behold no less than miracles. To see a sinner move cross and contrary to himself in the ways of Christ and holiness, should be as wonderful in our eyes, as to see the Sun go backward, or the Earth to fly upward, or the Dead to raise themselves, or the Bowl to run contrary to its own bias: Now how can God but take infinite delight and pleasure in his holy ones, considering the many miracles, that he hath wrought both in them, and for them?

Again there are no persons under Heaven, that take any real pleasure, delight, content, and satisfaction in God, but those that are holy; the worldling takes pleasure and delight in his bags, and the ambitious man in his honors, and the voluptuous man in his pleasures, and the malicious man in his revenge, and the envious man in the harms that befalls others, and the drunkard in his cups, and the adulterer in his harlots, and the gamster in his shifts and tricks, and the player in his fopperies, fooleries, and mockeries; 'tis only the holy man that takes pleasure and delight in God, as you may see by comparing the Scriptures in the margent together; to delight and take pleasure in God, is a work too high, too hard, too spiritual, and too noble for any but holy persons; there are none headed, nor hearted, nor spirited, nor anointed, nor principled, for taking Pleasure in God, but holy ones. Abraham did not take more pleasure in his Isaac, nor Jacob did not take more delight in his Joseph, nor David did not take more satisfaction in his Absalom, nor Jonah did not take more content in his Gourd, than a holy man (when he is himself) takes pleasure, delight, satisfaction, and content in God; and therefore how can God but take pleasure and delight in him: Shall the Child take delight in the Father, and shall not the Father delight again in the Child? and shall the Wife take pleasure and satisfaction in the Husband, and shall not the Husband take pleasure and satisfaction again in her? Look as God hates them that hate him, so he takes pleasure in them that take pleasure in him; now what a singular cordial and comfort is this to all God's holy ones, that God takes singular pleasure, delight, satisfaction, and content in them? what though the world hate you, and scorn you, and despise you, and prefer every Barabas and Judas before you, yet cheer up your spirits with this cordial, and warm your hearts at this fire, that God takes singular pleasure and delight in you; what cares the Child though others flight him, so long as his Father at home delights in him; and what cares the Wife though others despise her, as long as her Husband at home honors her, and takes pleasure in her; and what cares the Innocent person though the Malefactor at the Bar rails upon him, as long as the Judge upon the Bench acquits him; and what should a Christian care though all the world should abhor him, as long as the Lord takes singular pleasure and delight in him. But

Thirdly, If thou art a holy person, if thou hast that real holiness, without which there is no happiness, then know for thy comfort, that thy real holiness is a substantial evidence of thy real union with Christ; all true holiness is the immediate fruit of our real union with Christ; upon our union with Christ, Christ is made, not only Wisdom, Righteousness and Redemption, but he is also made Sanctification to us, 1 Cor. 1.30. Christ and a holy person are one, as Father and Son are one, and they are one, as the Vine and the Branches are one, and they are one as Head and Members are one; and they are one, as the Foundation and the Building are one; and they are one as Husband and Wife are one, and that which speaks out their oneness, their union, is their holiness. He that is in Christ is a new creature, 2 Cor. 5.17. He that is engrafted into Christ, he that is initiated into Christ, he that is united unto Christ, he is a new creature, he hath a new head, a new heart, a new lip, a new life, a new spirit, new principles, and new ends; he can truly say with that convert, Ego non sum ego, I am not the man that I was; of a Lion, holiness hath made me a Lamb; of a Wolf, holiness hath made me a Sheep; of a Raven, holiness hath made me a Dove, &c. And what doth all this speak out but a man's being in Christ, but a man's union with Christ; renovation speaks out union, and union speaks out renovation; renewing by Christ speaks out the souls in-being in Christ, and the souls in-being in Christ, speaks out the souls renewing by Christ. Look as there could be no depravation but from our union with the first Adam, so there can be no renovation but through our union with the second Adam. Col. 3.10. But

Fourthly, If thou art a holy person, if thou hast that real holiness, without which there is no happiness, then know sort by comfort, that God will certainly bless all thy blessings to thee, and he will bless every estate and condition to thee most men have many blessings, but 'tis only the holy man that hath his blessings blest unto him, Gen. 22.17. In blessing I will bless thee, saith God to holy Abraham, i. e. I will bless thy blessings to thee. The holy person is in Covenant with a holy God, and therefore all the blessings of the Covenant are his, all they that partake of the Holiness of the Covenant, they shall certainly partake of the blessings of the Covenant; Now this is one of the blessings of the Covenant, that all our blessings shall be blest unto us. O Christian! all thy right hand blessings shall be blest unto thee, and all thy left hand blessings shall be blest unto thee, all the blessings of the upper springs shall be blest unto thee, and all the blessings of the lower springs shall be blest unto thee; & all the blessings of the Throne shall be blest unto thee, and all the blessings of the footstool shall be blest unto thee. And as all thy blessings shall be blest unto thee, so every estate, and every condition shall be blest unto thee; thou shalt be blest in health, and blest in sickness; blest in strength, and blest in weakness; blest in wealth, and blest in want; blest in honor, and blest in dishonor; blest in life, and blest in death; thou shalt be blest at home, and blest abroad; blest at board, and blest at bed; blest lying down, and blest rising up; blest in liberty, and blest in bonds. Look as all the blessings of a wicked man are cursed unto him; and as all the relations of a wicked man are cursed unto him, and as all estates and conditions that are incident to a wicked man are cursed unto him; so all the blessings of a holy man are blest unto him, and all the relations of a holy man are blest unto him, and all estates and conditions that are incident to a holy man are blest unto him. Isaac tills the ground, and sows his seed, and God blesses him with an hundred-fold; And Cain tills the ground, and sows his seed, but the earth is cursed to him, and commanded not to yield to him her strength. But

Fifthly, If thou art a holy person, if thou art one that hast that real holiness, without which there is no happiness, then know for thy comfort, that thy holiness is a glorious witness and evidence of thy Effectual Vocation, 1 Pet. 1.15. As he who hath called you is holy, so be ye holy in all manner of conversation. Many are externally called, that are not internally called, and many are ineffectually called, that are not effectually called. But now real holiness that speaks out an internal call, an Effectual Call, a call out of darkness into marvelous light; it speaks out such a call as makes sinners Saints, slaves Sons, enemies Friends, and strangers Favorites. As Joseph a stranger was called out of a prison, a dungeon, and made a very great Favorite in Pharaohs Court: so real holiness is a glorious witness and evidence that you are effectually called out of the prison of sin, and the dungeon of wrath, and made a Favorite to the King of Glory. The Author of this Call is a holy God; our holy Calling depends upon the purpose of God, the power of God, and the grace and good pleasure of God; the means of our holy Calling are the Spirit of God, and the Word of God; and the ends of our Calling are Holiness, and the Glory of God. O Sirs! you are not called upon the account of your Parents Faith or Nobility, nor upon the account of any intrinsical virtues in you, nor upon the account of any extrinsical services done by you, but upon the account of God's peculiar Election, and particular Vocation; and therefore by Holiness make good the honor of your High-Calling. And if any should object against you the meanness of your birth, and outward calling, put them in mind of your High and holy Calling, and ask them what they think of Lazarus, that is now asleep in Abraham's bosom; And if others should object against you your former wickedness, and cast your sins as dirt and dung in your faces; let them know, that St. Paul can tell them from Heaven, that though once he was a wretched blasphemer, and a bloody persecutor, that yet now he is a glorious Saint in Heaven. But

Sixthly, If thou art a holy person, if thou art one that hast this real holiness, without which there is no happiness, then know for thy comfort, that thy holiness is a blessed evidence of thy Adoption and Sonship. If thou art a holy person, then of a child of wrath, thou art become a child of God, a child of love, and of an heir of Hell, thou art become an heir of Heaven; and of a slave, thou art become a Son, Gal. 4.4, 5, 7. But when the fullness of time was come, God sent forth his Son made of a woman, made under the Law, To redeem them that were under the Law, that we might receive the Adoption of Sons, wherefore thou art no more a servant, but a Son, Rom. 8.14. For as many as are led by the Spirit of God, are the Sons of God. The leadings of the Spirit are all holy leadings, and there are none that are the Sons of God, but such as are under the holy leadings of the Spirit of God, Phil. 2.15. That ye may be blameless, and harmless, the Sons of God, without rebuke, in the midst of a crooked and perverse Nation, among whom ye shine as lights in the world. There are none worthy of this title of Honor, viz. the Sons of God, but such who in the main of their lives and conversations are blameless, and harmless, without rebuke, and that are as shining lights in the world.

There are two ways whereby we may know fire to be real fire, and that differences real fire from painted fire, or from imaginary fire; the first is by the heat of it, and the other is by the flame of it: Now though sometimes it so falls out, that the fire do not flame, yet at that very time you may know it to be real fire by the heat it gives: So there are two ways of knowing our Adoption; the first is by the Spirit of Adoption, crying Abba Father in our hearts; And the other is by our Sanctification and Holiness; now, though sometimes it may so fall out, that the flame, the witness of the Spirit of Adoption may be wanting, yet the heat of Sanctification and Holiness remains, and we may have recourse to this fire, and warm our hearts at it, and sit down satisfied, and assured of our Adoption; for as fire may be known to be fire by its hear, though it want a flame; so though the Spirit of Adoption do not witness our Adoption to us, yet we may know our Adoption by our real Sanctification and Holiness. Every holy person is a high-born person, for as his Divine Birth, so his Divine Adoption is high, very high, exceeding high, yea even as high as Heaven itself. 'It is a very high honor to be the Son of a King, yea to be the Son-in-Law of a King, for so David reckoned it. Seemeth it (saith he to Saul's servant) a light thing to you, to be a Kings Son-in-Law, seeing that I am vile and lightly esteemed. Oh then what an honor it is to be the Son of God, to be the Son of the King of Kings, and Lord of Lord! 'It is a very high honor to be God's servant, and so David accounted it, as you may see in that 2 Sam. 7.5, 8. (And so did Theodosius the Emperor, and Constantine the Great, and many others account it) O then what an honor must it be to be God's Son! The blessed Apostle cannot speak of this high privilege; but with great admiration; as you may see in that 1 Job. 3.1. Behold what manner of love the Father hath bestowed upon us, that we should be called the Sons of God. 'It is an infinite condescension in God, to honor us with the title of Sons, and therefore we should never think of it, nor never speak of it, but with much Admiration. O Sirs! what matter of Admiration is this, that the great and glorious God, who hath many millions of glorious Angels waiting on him, that he should look upon all holy persons as his Sons, and that he should love them as Sons, and delight in them as Sons, and clothe them as Sons, and feed them as Sons, and protect them as Sons, and stand by them as Sons, and lay up for them as Sons, and lay out himself for them as Sons, that they that have not deserved a smile from God, a good word from God, a bit of bread from God, or a good look from God, should be made the Sons of God? What manner of love is this, that they that have so highly provoked God, that they that have walked so cross and contrary to God, that they that were so exceeding unlike to God, that they that have preferred every lust, and every toy and vanity before God, that they that have fought many years under Satan's Banner against God, that they that have refused all the offers of mercy that hath been made by God, that they that have deserved to be reprobated by God, to be damned by God, and to be thrown to Hell by God, that these should be made the Sons of God? O stand and wonder! O stand and admire at the freeness of Grace, and at the riches of Grace! But

Seventhly, If thou art a holy person, if thou art one that hast that real holiness, without which there is no happiness, then know for thy comfort, that thou art an undoubted heir of everlasting Glory, Rom. 8.29, 30. For whom he did foreknow he also did predestinate to be conformed to the Image of his Son (that is in holiness) that he might be the first born among many Brethren. Moreover, whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified. Holiness is a most sure earnest, and pawn of glory, 2 Thes. 2.13. God hath chosen you to Salvation through Sanctification of the Spirit, Mat. 5.8. Blessed are the pure in heart, for they shall see God. 1 Joh. 3.2, 3. When he shall appear, we shall be like him (that is, in glory) for we shall see him as he is. And every man that hath this hope in him, purifieth himself, even as he is pure. He that hath a real hope, a lively hope, of being like to Christ in Glory, and of reigning with Christ in Heaven, will set roundly upon the work of self-purifying; there is no hope to that hope that runs out into holiness, and that leads the soul on to the highest degrees of purification, and that enables a man to set up Christ's purity as the most perfect Pattern, and exact Copy for his Imitation, Titus 3.4, 5, 6, 7. But after that the kindness and love of God our Savior toward man appeared, not by works of Righteousness, which we have done, but according to his mercy he saved us, by the washing of Regeneration, and renewing of the Holy Ghost, which he shed on us abundantly, through Jesus Christ our Savior; That being justified by his Grace, we should be made heirs according to the hope of eternal Life. Holiness is an infallible forerunner of glory; 'tis the first-fruits of that eternal happiness and blessedness that God hath laid up for his children in the highest Heavens. And O what cause of joy and gladness should this be to every holy heart! what though thou shouldest never have a good day more on Earth; what though all the springs of comfort should be dried upon thy right hand and on thy left hand; what though God should never smile on thee more in this world; what though the remaining part of thy life should be filled up with crosses, losses, troubles and trials; what though God should let Satan loose to tempt thee, and wicked men grow strong to oppress thee, and friends turn enemies to grieve thee. Yea what if thou shouldest go to thy grave with tears in thy eyes, and with sorrow in thy heart; yet as long as thou art sure that thou art an heir of Glory, and that all the happiness of Heaven is thine, and that thy Crown is safe, and that thou shalt be forever filled and satisfied with those everlasting pleasures and delights that be at God's right hand; thou hast cause to joy and rejoice in the midst of all thy sorrows and sufferings, yea to glory and triumph in the hopes and expectations of a Kingdom that shakes not, of a Crown that withers not, of Riches that corrupt not, and of an Inheritance that fadeth not away. O Sirs! 'tis not all the Silks of Persia, nor all the Spices of Egypt, nor all the Gold of Ophir, nor all the Treasures of both Indies, nor all the Crowns and Scepters in the world, no nor yet the worth of ten thousand worlds, that are to be compared with that Glory that is treasured up for all God's holy ones; they have an Inheritance reserved in Heaven for them that cannot be moth-eaten, nor spoiled by hostile invasion, nor wrung from them by power, nor won from them by Law, nor mortgaged for debt, nor impaired by public calamity, nor plundered by Thieves and Robbers, nor changed by Kings or Parliaments, no nor violated by death itself; and therefore what infinite cause of joy and rejoicing have all such that are interested in such an Inheritance, and in such a perfect happiness, and complete blessedness, that is reserved in Heaven for all God's holy ones? O what a singular comfort must this be to a Christian in the midst of all his miseries and distresses, when he is able to look upon God, and say, This God is my God forever and ever, and he shall be my Guide to Glory, and when he is able to look up to Heaven, and say, This is my Inheritance; yea when he is able to look upon all the Glory and Happiness of another world, and to say, All this Glory and Happiness is mine, for I have that Holiness that is the earnest of it, the pawn of it, and the first-fruits of it in my own soul. 'Twas an observable saying of Macarius, They that are anointed with the spiritual Oil of gladness, (saith he) have received a sign of that incorruptible Kingdom, to wit, God's Spirit for an earnest, they are the Secretaries of the Heavenly King, and relying confidently upon the Almighty, they enter into his Palace (where the Angels, and the Spirits of holy men are) although they be yet in this world; for although they be not yet come to the entire Inheritance, which is prepared for them in that world, yet they are most sure of it by that pledge, which they have newly received, as sure as if they were already crowned, and had the key of the Kingdom in their own possession.

'Twas a very sweet and comfortable speech which the Emperor used to Galba, in his childhood and minority, when he took him by the chin, and said, Tu Galba, &c. Thou Galba shalt one day sit upon a Throne; so 'tis very sweet and comfortable for the Saints to consider, that how mean and contemptible soever they may be in the eyes of the world, that yet there is a day a coming when they shall sit upon a Throne and be crowned with Glory, and reign with Christ to all Eternity. But

Eighthly, If thou art a holy person, if thou hast that real holiness, without which there is no happiness, then know for thy comfort, that all things shall be sanctified unto thee, Tit. 1.15. Unto the pure, all things are pure, but unto them that are defiled, and unbelieving, is nothing pure; but even their mind and conscience is defiled. When a man's heart is once sanctified, then all things are sanctified to him; when a man's Spirit and way is clean and pure, then all things are clean and pure to him. O Sirs! this is so great, and so glorious a privilege, to have all things sanctified to us, that 'tis more worth than a world, yea than many worlds. Next to a man's interest in Christ, he cannot beg a greater mercy than this, that all things may be sanctified to him; that is, that all things may so work, as to make him more and more holy, that every cross may make him more holy, and that every comfort may make him more holy; that every mercy may make him more holy, and that every misery may make him more holy, that every Ordinance may make him more holy, and that every Providence may make him more holy, that every Affliction at home may make him more holy, and that every Judgment abroad may make him more holy; every condition is sweet when it is sanctified to us; sickness is as sweet as health, when 'tis sanctified to us; and weakness is as sweet as strength, when 'tis sanctified to us, and poverty is as sweet as liberty, when 'tis sanctified to us, and disgrace is as sweet as honor, when 'tis sanctified to us; and bonds are as sweet as liberty, when they are sanctified to us; and death is as sweet as life when it is sanctified to us. Look as no condition can be a happy condition, that is, not a sanctified condition, so no condition, can be a miserable condition, that is a sanctified condition; now this is only the holy man; privilege, the holy man's mercy, to have every estate, and every condition sanctified unto him; and this indeed is the Cream and Crown of all our mercies, to have them sanctified unto us, I and every bitter will be sweet, yea, very sweet, when 'tis sanctified unto us; what though thy mercies, O Christian! are fewer than others, and lesser than others, and leaner than others, and shorter than others, yet thou hast no reason to complain, as long as thy mercies are sanctified mercies; and what though thy trials are greater than others, and thy burden is heavier than others, and thy sorrows are deeper than others, and thy crosses comes thicker than others, yet thou hast no cause to complain, as long as they are sanctified. Art thou a Holy person, O then remember for thy comfort, that every bit of bread thou eatest is sanctified, and every draught of beer thou drinkeh is sanctified, and every suit of clothes thou wearest is sanctified, the beds thou liest on are sanctified, and the stools thou sitest on are sanctified, the very air thou breathest in is sanctified, and the very ground thou treadest on is sanctified, every penny in thy purse is sanctified, and every pound in thy shop is sanctified, whatsoever thou hast at home is sanctified, and whatever thou hast abroad is sanctified: And O! how should the sense of these things, sweeten all thy bitters, and turn thy Hell into Heaven and wipe all tears from thy eyes, and turn thy sighing into singing, and thy mourning into rejoicing? &c. But

Ninthly, If thou art a Holy Person, if thou hast that real holiness, without which there is no happiness; then know for thy comfort, that thou art a person very high in favor with God, thou art one of his peculiar ones. Dan. 14.1. Ye are the Children of the Lord your God, ye shall not cut yourselves, nor make any baldness between your eyes for the dead. For thou art an holy people unto the Lord thy God, and 〈…〉 the Lord hath chosen thee to be a peculiar people to himself, above all the Nations that are upon the Earth. All God's holy ones, are his peculiar ones; God hath a peculiar respect for their persons. Dan. 9.23. O Daniel! thou art greatly beloved, or as the Hebrew word Chamudoth, signifies thou art a man of desires; Now Daniel is called a man of desires, because the desires of God run out strongly after him, as one that was singularly beloved of him, and as one that was highly in favor with him; and as God hath a peculiar respect for their persons, so he hath a peculiar respect for their duties and services, Prov. 15.8. The sacrifice of the wicked is an abomination to the Lord, but the prayer of the upright is his delight. God takes more delight to hear the prayers of the upright, and to grant the prayers of the upright, than the upright takes delight to pray; how burdensome, and troublesome soever their prayers may be to others, yet they are still delightful to God, but more of this in the next Particular. And as God hath a peculiar respect for their services, so he hath a peculiar respect for their tears, for he puts them into his Bottle. Psal. 56.8. and as he hath a peculiar respect for their tears, so he hath a peculiar respect for their names, for he writes them in his Book. Luke 10.20. And as he hath a peculiar respect for their names, so he hath a peculiar respect for their blood, Psa. 116.15. and this Cain found by woeful experience, from the cry of his Brothers Blood. O Sirs! God by making of you holy, hath made you like himself, like his Son, like his Spirit, and like his most glorious Angels, which excel in strength; and what doth this speak out but God's peculiar favor, God makes many rich, and many great, and many honorable, and many mighty, and many wise, and many noble, and many beautiful, and many successful, whom he will never make holy; in making of you holy, God hath made you spiritually great, rich, honorable, wise, and beautiful, &c. and this speaks you out to be highly in the favor of God: Holiness is a singular fruit of God's special favor and love; God hath a common favor and love for all men, yea, for the worst of men, witness that common preservation, and common protection, and common provision, that he vouchsafeth to them, and God hath a special love and favor, and this runs out only to his holy ones? holiness is a divine beam, a heavenly drop a choice pledge of God's special favor and love; O Sirs! though the world may slight you, and enemies revile you, and friends dis-favor you, yet let this support you, let this rejoice you, that you are high in the favor of God. But

Tenthly, If thou art a holy person, if thou art one that hast that real holiness, without which there is no happiness, then know for thy comfort, that all thy duties and services are very pleasing, delightful, and acceptable to the Lord, and this roundly follows upon the former, for when ever a man's person comes to be accepted of God, and to be high in favor with God, then all his services and sacrifices comes to be acceptable to God; Gen. 4.4. And Abel, he also brought of the firstlings of his flock, and of the fat thereof, and the Lord had respect unto Abel, and to his offering. God had first a respect to his person in Christ, and then to his offering; and so his sacrifice was accepted for the man; and not the man for the sacrifice. Heb. 11.4. By Faith Abel offered unto God, a more excellent sacrifice than Kain, by which he obtained witness, that he was righteous; God testifying of his gifts, and by it, he being dead yet speaketh: God will always welcome the holy man into his presence, and he shall always have his ear at command; God will still be a warming his heart, and a cheering up his spirit, and a satisfying of his soul, in meeting of him in all holy means, and in giving gracious answers to all his requests. Isa. 64.5. Thou meetest him that rejoiceth and worketh righteousness: those that remember thee in thy ways: Prov. 21.8. The way of man (that is of unholy man) is froward and strange: but as for the pure, his work is right. When God hath cleansed • man's heart, and sanctified his nature, then his work, his religious work is right; 'tis then right in the eye of God and in the account of God, and in estimation of God; and therefore his Petitions are as soon granted, as they are offered, and his requests performed, as soon as they are mentioned: Psal. 32.5. I said I will confess my transgressions unto the Lord, and thou forgavest the iniquity of my sin, Selah. Holy David had an inward purpose and resolution, to confess his sin, but before he could do it, God throws him his pardon; thou forgavest the iniquity of my sin; God loves to be beforehand with his people in acts of grace and favor. God's eye and his ear was in David's heart, before David's confession could be in his tongue. O! the delight of God; O! the pleasedness of God, with the duties and services of his holy ones: Psal. 4.3. But know that the Lord hath set apart him that is godly for himself: the Lord will hear, when I call upon him; that is, the Lord will approve of my prayer, he will accept of my prayer, he will delight in my prayer, and he will answer my prayer when I call unto him; and what can the Godly man desire more? Psal. 61.1. Hear my cry O God, attend unto my prayer. Aquinas saith, that some read the words thus (Intende ad cantica mea) attend unto my songs (and so the words may be safely read from the Hebrew word 〈 in non-Latin alphabet 〉 Ranah, which signifies to shout or shrill out for joy) to note that the prayers of the Saints, are like pleasant songs, and delightful dirties, in the ears of God; no mirth, no music can be so pleasing to us, as the prayers of the Saints are pleasing to God: Psal. 141.2. Let my prayer come before thee as incense, and the lifting up of my hands, as the evening sacrifize: What's more sweet, what's more pleasing, and what's more perfuming then incense? why the prayers of the Saints, as they are in the hands of a Mediator, are as sweet and pleasing to God, as incense that is made up of the choicest and sweetest spices, are sweet and pleasing unto us; 1 Pet. 3.12. For the eyes of the Lord are over the righteous, and his ears are open unto their prayers; or rather as the Greek hath it, his ears are ( 〈 in non-Latin alphabet 〉 ) to their prayers, that is, when their prayers are so faint and weak, that they cannot reach to God, that they cannot travel as far as Heaven, then God will come down to them, and lay his ears, as it were, unto their prayers? O what matter of joy and comfort, is this to all the holy seed, that God will graciously bow his ears to their prayers, when he turns his back with the greatest disdain and indignation upon the most costly sacrifices of the wicked. O you precious Sons of Zion! that are daily lamenting, and mourning, over the weaknesses that cleaves to your best services, know for your comfort and joy, that though with Moses you can but stammer out a prayer; or with Hannah weep out a prayer, or with Hezekiah chatter out a prayer, or with Paul sigh and groan out a prayer, yet the Lord will own your prayers, and accept your prayers, and delight in your prayers: O what a rare comfort is this for a Christian to consider, that when he is under outward wants and inward distresses, that when he hath sickness upon his body, and reproach upon his name, and death knocking at his door, that in all these cases, and in all other cases he may run to God as to a Father, and tell God how 'tis with him, and when he hath done that, he may sit down satisfied and assured of Audience and Acceptance in Heaven? O Sirs! this is a privilege more worth than a thousand worlds, and had unsanctified persons as many Kingdoms to give, as they have hairs on their heads, they would give them all for an interest in this privilege, when guilt and wrath is upon their consciences, and when the arrows of the Almighty stick fast in them, and when the terrors of death are round about them, and when the dreadful day of their account is every moment remembered by them. O! if it be so great a favor to have the ears of an earthly King at pleasure, what a transcendent savor must it be to have his ear at pleasure, who is King of Kings, and Lord of Lord's? and yet this favor hath all his Saints. But

Eleventhly, If thou art a Holy Person, if thou art one that hast that real holiness, without which there is no happiness, then know for thy comfort, that Jesus Christ will certainly preserve thy holiness. Next to Christ, holiness is a Christians choicest Jewel, and this Christ will be sure to preserve; self-preservation is natural to all creatures, holiness is Christ's Creature, Christ's Image, and therefore he will certainly preserve it, and maintain it; Christ cannot neglect himself, he cannot be wanting to himself, now holiness is himself; and therefore if there be but a spark of holiness in a dunghill of corruption, Christ will certainly own it, cherish it, and preserve it; he that is once really holy, shall be forever holy. Let the World, the Flesh, and the Devil, do what they can, the holy seed shall still remain in all God's sanctified ones; though a holy man may fall strangely, sadly, frequently, foully, yet he shall never fall totally, he shall never fall finally, because that that holiness that is in him, is a lasting, yea, an ever-lasting and abiding principle, that can never be destroyed, or extirpated. A wicked person may be turned into a holy man, but a holy man can never be turned into a profane person again. A holy change is an unchangeable change, the state of holiness is an unchangeable state: 'It is true the fallen Angels quickly lost that stock of holiness, that God had put into their hands; and Adam lost all his holiness upon the turn of a hand, he broke, and proved a Bankrupt almost as soon as God had set him up in Paradise, but the state and condition of all the Saints, is a better and a safer state and condition, than either the Angels, or than Adams was; and that partly because their state was mutable though perfect, but the state of the Saints is an unchangeable state, though it be (for the present) an imperfect state; and partly because God put that stock of holiness, that they had into their own hands, but now the Saints holiness is not a stock in their own hands, but in Christ's hands; for not only their persons, but their holiness is kept by the power of God, through faith unto salvation. As Christ is to manage our salvation for us, so he is to manage our grace and holiness for us; and therefore as he will most certainly make sure the one, so he will as certainly preserve the other; once a Son, and forever a Son; though the servant may be turned out of doors, yet the Son abides in the house forever, as Christ speaks, he that is once sanctified, shall be forever blessed.

Holiness is an abiding seed, an immortal seed; 'tis a royal gift, which being once given, shall never be taken away from him that hath it. I readily grant, that the strength of Holiness, and the luster and shine of Holiness, and the sense and feeling of Holiness, and the comfort and sweet of Holiness, and the lively stirrings and operations of Holiness, may be somewhat abated and lessened in the soul; but the seed of Holiness, the substance of Holiness always remains in a changed soul. There is always a divine fire, though sometimes it may be raked up under the Ashes; there is always life and sap in the root, though there be neither leaves nor blossoms on the tree; 'tis true, the best of Saints may have their spiritual Autumn; and 'tis as true, that after their Autumn, there will certainly follow a Spring of Holiness. 'It is most certain, that the truth and state of Holiness remains under all a Christians infirmities, darknesses, weaknesses, ecclipses, clouds, failings, waverings and wanderings; and the reasons are clear, because that great and glorious principle of Holiness flows from God's unchangeable love, and is a fruit of the everlasting Covenant, and the price of Christ's Blood, and depends and hangs upon a perpetual union and communion with Christ, and is a sure pledge and earnest of a man's eternal enjoyment of Christ, and is always maintained and uphel • by the everlasting Arms of Christ; to say that the Saints may fall totally and finally from all that Grace and Holiness they have, is to say. 1. That the Surety of the New Covenant is grown very poor and weak, which is very little less than blasphemy, and quite contrary to that Heb. 7.21, 22. 2. It is to say that the Promises are yea and nay, quite contrary to what the Apostle affirms, in that 2 Cor. 1.20. 3. It is to say that the Power of God is grown exceeding weak and contemptible, yea it is to make sin and Satan stronger than God, which is quite contrary to the current of Scripture. 4. It is to say that the Decree of God is mutable, which is cross and contrary to the Apostle, in that 2 Tim. 2.10. 5. It is to say that God's free, eternal and everlasting love is become changeable and inconstant, which is expressly cross to that Jer. 31.3. Mal. 3.6. Joh. 13.1. with many other Scriptures; and therefore that Arminian Principle is to be forever detested and abhorred. But

Twelfthly and lastly, If thou art a holy person, if thou art one that hast that real Holiness, without which there is no happiness, then know for thy comfort, that all things shall work together for thy good, Rom. 8.28. And we know that all things work together for good, to them that love God, to them who are called according to his purpose. All the afflictions, and all the temptations, and all the desertions, and all the oppressions, and all the oppositions, and all the persecutions that befalls a godly man, shall work for his good: Every cross, every loss, and every disease that befalls the holy man, shall work for his good; every device, every snare, every method, every depth, every stratagem, and every enterprize of Satan against the holy man, shall work for his good; they shall all help to make him more humble, more holy, more heavenly, more spiritual, more faithful, more fruitful, and more watchful; every day of prosperity, and every night of adversity, shall work for the holy man's good; every storm, and every calm; every bitter, and every sweet; every cross, and every comfort, shall work for his good that is holy; when God gives a mercy, that shall work for his good; and when God takes away a mercy, that shall work for his good; when God gives him large commons, that shall work for his good; and when God cuts his commons short, that shall work for his good; yea and all the falls, and all the sins of the Saints shall work for their good. As I get hurt by my graces, so I get good by my sins, said famous Mr. Fox. O the rare, the fear, the watchfulness, the tenderness, the zeal, the revenge, that God raises in the souls of his Saints by their very falls. O the hatred, the indignation, and the detestation that God raises in the hearts of his children against sin, by their very falling into sin! O what love to Christ, what thankfulness for Christ, what admiration of Christ, what cleaving to Christ, what exalting of Christ, and what drawing from Christ, are Saints led to by their very falls! O what exercise of grace, what increase of grace, what magnifying of grace, what liftings up of Divine Power, and what a high price are holy men led to set upon the precious Blood of Christ, and all by their falls! 'It is the glory of God's Holiness, that he can turn spiritual diseases into holy remedies, and soul-poisons into heavenly cordials, that he can prevent sin by sin, and cure falling by falling; one calls that 8th. of the Romans and the 28. The blind man's Promise, and I may call it the lame man's Promise, that is holy, and the deaf man's Promise, that is holy, and the dumb man's Promise, that is holy, and the needy man's Promise, that is holy, and the sick man's Promise, that is holy, and the languishing man's Promise, that is holy, and the dying man's Promise, that is holy. O the comfort! O the sweet! O the content! O the satisfaction that this Promise hath afforded to many a precious Saint, when other Promises have not been at hand! O Christian! what though friends and relations frown upon thee, what though enemies are plotting and conspiring against thee, what though wants like an armed man are ready to break in upon thee; what though men rage, and Devils roar; what though sickness be in thy family, and death stands every day at thy elbow, yet there is no reason for thee to fear or faint, because all these things shall work for thy good. Yea there is wonderful cause of joy and rejoicing in all the afflictions and tribulations that comes upon thee, considering that they shall all work for thy good. O Christians! I am afraid, I am afraid, that you do not run so often as you should to the breasts of this Promise, nor draw that sweetness and comfort from it that it would yield, and that your several cases may require; and thus I have done with this use of comfort and consolation to all God's holy ones. You see what comfort, what consolation, yea what strong consolation waits upon all God's sanctified ones. I have been the longer upon this use, because the times require it, and the condition of God's people calls for the strongest cordials, and the choicest and the sweetest comforts.

And now I have nothing to do, but to lay down some Positions concerning Holiness, which may be of singular use, for the preventing of some Objections and mistakes, and for the giving of satisfaction, especially to such in whom the streams of Holiness runs low, and who are still a lamenting and mourning under the imperfections of their Holiness, &c.

And the first Position is this, Where ever real Holiness is, it will appear, it will discover itself, it will show itself; it is the very nature of Grace and Holiness, to manifest itself; and therefore it is set forth in Scripture by the names of light, which shines abroad, and of ointment and perfume, which cannot be hid; of Leaven and Salt, which deriveth its own nature and relish upon a whole lump: And 'tis very observable, that when the Holy Ghost was given, he was given in tongues, fiery tongues, and with a rushing of a mighty wind, all which have a quality of self-manifestation, and notifying of themselves to others.

Take a River that is damm'd and stopped up, yet if the course of it be natural, and if it commonly runs downward, it will at length bear down all, and ride and run triumphantly over all that is in its way: So though real Holiness in a day of temptation, desertion, and affliction, &c. may seem to be damm'd and stopped up, yet at length it will make its way through all, & over all, and show its self in its native colors. Though fire for a time may lie hid under the Ashes, yet at last it will flame forth, and show itself to be fire; Holiness is a divine fire, and though in some cases it may for a time seem to be hid, it will at length break forth and show itself to be Holiness. I have not Faith enough to believe that that man was ever really holy, whose Holiness is still un • er a bushel, or in a dark Lanthorn. Look as natural life cannot be so hid, but that it will discover itself a hundred hundred ways: So Holiness, which is a Christians spiritual life, cannot be so hid, but it will discover it a hundred, hundred ways.

The second Position is this, That Holiness rises by degrees, it rises gradually in the souls of the Saints. Though the first Adam was made a man a holy man, yea man perfectly holy, and all at once; yet the Holiness of all that is interested in the second Adam, rises by degrees. 'It is true in the Creation of the world, all the creatures were made in their full and perfect growth and strength at once; but in the new Creation, Holiness, which is God's own creature, is carried on by degrees. Look as Christ increased in wisdom and in stature, and in favor with God and man, by degrees. So that Babe of Grace, Holiness, increases in the soul by degrees. Look as the seed which is sown in the furrows of the earth, first springs into a blade, and then into an ear, and then into ripe Corn: So that immortal seed, Holiness, which is sown in the furrows of a Christians soul, springs and grows by degrees. Look as the waters in the Sanctuary rise first to the ankles, then to the knees, then to the loins, then to the chin, and then to a River that was not passable: So Holiness rises higher and higher in the soul by degrees. Look as the morning light shines more and more unto the perfect day: So the light of Holiness shines more and more clear, and more and more bright, until all darkness and imperfection be swallowed up in perfection. Look as the body of a man grows and increases by degrees in stature and strength till it comes to its full growth and perfection: So Grace and Holiness will grow and increase by degrees, till Grace be turned into Glory, till Holiness be turned into Happiness. Though the Ocean be full, yet the bottle cannot be filled but by degrees. We are poor narrow-mouthed Bottles, and therefore what we take in of Holiness; must be by degrees; our incapacity is so great, that at present we are no ways able to take in a fullness of Holiness; and therefore God drops in now a drop, and then a drop; now a little, and then a little, as we are able to take it in. And indeed to difference the state of Grace from the state of Glory, the state of Holiness from the state of Happiness; 'tis necessary that Holiness should be communicated to us by degrees, an absolute fullness of holiness will make an absolute fullness of happiness; when our holiness is perfect, our happiness shall be perfect; and if this were attainable on earth, there would be but little reason for men to long to be in Heaven.

The third Position is this, that there is a great deal of preciousness in the least degree of holiness. For

1. 'It is the special work of the holy Spirit; and this I have shown you already at large; and therefore it must needs be precious.

2. 'It is a part of the Divine Nature, 'tis a beam of God, a spark of Glory; and therefore it must needs be precious.

3. There are many choice and special Promises that are made over to the least degrees of Holiness, as you may see by comparing the Scriptures in the Margint together; and therefore the least degree of holiness is very precious.

4. It gives a man a right to precious Privileges, and to all the precious Ordinances of Christ's house. Ergo.

5. 'It is a fruit of the special love and favor of God; a man may read more of the heart of God, and of the special love of God towards him in the least spark of holiness, than he can in his highest worldly enjoyments. A man may read that special grace in the least degree of holiness, which he can never read in the honors, profits, pleasures, delights, and contents of this world. Ergo.

6. The least degrees of holiness gives a man as great a right, and as good a title to everlasting happiness and blessedness, as the greatest degrees of holiness doth, and the reason is clear, because the promise of happiness and blessedness is not made over to degrees of holiness, but to the truth of holiness; and therefore he that hath but the least spark of true holiness, may plead the Promise, and apply the Promise, and suck marrow and sweetness out of the Promise, as well as he that hath the greatest measures of holiness in the world. The Promises of Salvation are not made over to the strength of Faith, but to the truth of Faith, Joh. 6.35. 'It is nowhere said, that only he that believes with the Faith of an Abraham, shall be saved; but 'tis often said, He that believes shall be saved; that is, he that believes truly, though he doth not believe strongly, shall be saved. Ergo.

7. When unholy persons are under terrors of conscience, and upon their dying-beds, and when they shall stand before a judgment seat, had they as many worlds to give, as there be stars in Heaven, and as there are men on Eart • , they would give them all for the least spark of true holiness; and therefore without all peradventure, the least degree of holiness must be very precious, considering what a price the worst of men would give for it, were it in their power to purchase.

8. The least degree of holiness shall at last be blest with a happy triumph over the strongest corruptions, the least degree of holiness will lead the soul to Christ, it will bring the soul into communion with Christ, it will work the soul to lean upon Christ, and by degrees to draw that life, that virtue, and that vigor from Christ, that will enable a Christian not only to combat, but to conquer even Goliath himself; and therefore the least degree of holiness is doubtless very precious.

9. The least degree of holiness will render a Christian in some measure serviceable and useful to the turnings away of the wrath and judgments of God from a People or Nation, and for the bringing down of favors and blessing upon a Land; When all the Power, Authority, Greatness, Grandeur and Glory that wicked men have in their hands, can do just nothing either to the diverting of wrath, or the obtaining of mercy; and therefore the least degree of holiness is precious. But

Tenthly and lastly, The least degree of holiness is a sure pledge and pawn, of greater degrees of holiness, that in time thou shalt attain to. The tallest Oak was once an Acorn; the deepest Doctor was once in his Horn-book, and the greatest Giant was once a child. Thy spark in time shall be blowed up into a flame; thy drop in time shall be turned into a Sea, and thy penny in time shall be multiplied into pounds, and thy pounds into hundreds, and thy hundreds into thousands, and thy thousands into millions; and now tell me Christians, whether these ten things do not sufficiently prove that there is a great deal of preciousness in the least degrees of holiness; and O that you that have but a little holiness, would be often a warming of your hearts at this heavenly fire! and O that you that have a great deal of holiness w • uld not despise those that have but a little holiness! O that you that bring forth a hundred-fold, would not despise those that bring forth but thirty-fold! and O that you that have ten Talents; would not despise those that have but two Talents, considering that there is a great deal of preciousness in the least degree of holiness.

The fourth Position is this, All Saints are not alike holy; some are more holy, and others are less holy; in some Saints the springs of Holiness runs low, in others the springs of Holiness rise very high. Holiness thrives not alike in all Saints; in the Parable; some brought forth thirty, some sixty, and others a hundred-fold, and yet all was good ground too: And in that other Parable, everyone had not ten Talents; some had but five, others two, others but one. God never doth distribute holiness alike to all; to some he gives more, to others less, according to the good pleasure of his Grace. God never intended that all should thrive alike in holiness. Though there were divers that feared God in Nehemiah 's time, yet he tells you that his Brother Hanani feared God above many. And though Jobs three friends that came to visit him in the days of his sorrows, viz. Eliphaz, Zophar, and Bildad, were doubtless all holy men, yet they fell very much short of Job in Grace and Holiness, as is evident not only by that high testimony that God himself gives concerning Job, That there was none like him upon the earth, a perfect and upright man, one that feared God, and eschewed evil. But also throughout that whole Book of Job. 'It is true, all Saints are equally justified, and equally pardoned, and equally reconciled, and equally accepted, but all Saints are not equally sanctified. All Saints are not of equal standing in the house of God. All Saints have not been partakers of equal means, all Saints have not had equal gales of the Spirit, all Saints have not alike acted that holiness they have; and therefore no wonder if all Saints are not alike holy. David's worthies were not all of equal strength, nor all the stones in the building are not of equal proportion, nor all the members in the natural body are not of equal magnitude; and so 'tis also in the mystical body of Christ. In God's house there are vessels of Gold, and vessels of Silver, that is, there are some that are more eminently sanctified, and purified, than others are. You read in Scripture of Babes, as well as of strong Men; of Lambs, as well as of Sheep; of Plants, as well as of Trees. Besides, you read of a little Faith, and of smoking Flax, and of a bruised Reed, and of a grain of Mustard-seed; and what doth all this evidence, but that God gives different measures and degrees of grace and holiness to his people. Christ hath not work alike for all Saints to do, nor burdens alike for all Saints to bear, nor mercies alike for all Saints to improve, nor temptations alike for all Saints to resist, nor difficulties alike for all Saints to grapple withal, nor dangers alike for all Saints to encounter withal, &c. and therefore he gives not a like measure of holiness to all, but to some more, to others less, according as their condition requires, Some Saints stand in need of a great deal more grace and holiness than others do. Their place, calling, condition, and employments in the world calls for a greater stock, than others need. One man may better keep house with a hundred a year, than another who hath a great family, and great resort to his house, can do with a thousand a year; and so 'tis here. A little may serve a little Farm; but it must be a great stock that must serve a great Farm. A little stock of Holiness will serve some Christians, but it must be a great stock of Holiness that must serve to supply the necessities, and the wants of other Christians; and therefore God gives different measures and degrees of holiness among his people as their needs require. Look as one sinner excels another in wickedness, so one Saint excels another in holiness, and therefore let not those that have much holiness despise those that have but little; nor let not those that have but a little holiness censure or judge those that have more holiness than themselves. All that holiness that any man hath, whether it be little, or whether it be much, is all of Grace, it is all of free grace; and therefore let every man improve it, be thankful for it, and walk humbly under it.

The fifth Position is this; A Christian may be more eminently Holy at one time, than at another, he may thrive and increase more in holiness at one season, than at another; two men do not more differ one from another, than [the self same Christian at several times differs from himself. Now the Spring-tide of Holiness is risen high, very high at another time the streams of Holiness runs exceeding low; now he is full fraughted with high thoughts of God, with honorable thoughts of Christ, with precious thoughts of the Saints, with pious thoughts of the Scripture, with delightful thoughts of Ordinances, with serious thoughts of Providences, and with ravishing thoughts of Eternity; and at another time you shall have him filled with such hard thoughts of God, with such dishonorable thoughts of Christ, with such low thoughts of the Saints, with such slight thoughts of the Scripture, with such undelightful thoughts of Ordinances, and with such confused thoughts of Providences, and with such muddy dark and unpleasing thoughts of Eternity, as if he were really another man; now he is very lively and quick, very cheerful and thankful, very fruitful and faithful; now he is very fearful of offending God, and very careful of pleasing God, and very circumspect and watchful in his walking with God, as if he were a man fully resolved instantly to start from holiness to happiness; but now if you please to look on this man at another time, when he is either deserted of God, or tempted by Satan, or worsted by the World, or enthraled by his Lusts; and Ah! how unlike himself will you then find him, for now he is flat and dull, and dry (though not quite dead) now he is much straightened and shut up, now he can neither joy in God, nor delight in Christ, nor find sweetness in Ordinances, nor any taste or relish in any of his mercies. Now his Apprehensions are dark, his Thoughts are dismal, his Meditations are confused, his Words are unadvised, and his ways are crooked; now he saith the Lord is my Portion, and anon he saith, will the Lord cast off forever, and will he be favorable no more? now he believes, anon he doubts, this hour he hopes, the next he fears, today he is upon the mount, joying and triumphing, tomorrow you shall have him in the valleys, mourning and sighing; many clouds, many eclipses, many varieties, and many changes, passes upon God's holy ones in this life. A Child, a Tree, a Plant, shoots up sometimes more in a month, than they do in many months; and so doth many a Child of God, many a Tree of righteousness, and many a Plant of renown, shoots up more in holiness in a month sometimes, than they do in many months at another time; they thrive and flourish in holiness more in a year sometimes, than they do in many years, at another time. Look as many a man gets more money in one year, than he doth afterwards get in seven; so many a Christian gets more grace and holiness, sometimes in one year, than he gets afterwards in seven. No Saints have at all times a like the same blessed gales of the Spirit; 'tis just with a holy soul, as 'tis with a ship, sometimes the ship hath a very fair and fresh gale of wind, and then she cuts her way through the proud waves of the Sea, and the Passengers sail very speedily and merrily towards their desired Port; but anon the wind is slack, and veres about to another point of the Compass, and then the Passengers are all amote, and they sail but slowly and heavily towards their desired Harbor? And so 'tis with a holy heart, sometimes the gales of the spirit blow very fair and sweet, very strong and powerful, upon a gracious soul; and then a Christian sails most sweetly, most speedily, and most successfully on in a way of Holiness, and towards his Port of Happiness; but anon the spirit is either resisted or grieved, or neglected, or quenched, or vexed, or disobeyed; and then his gales, his influences, his breathings are slacked, and then a poor Christian sails but very slow on in a way of holiness, then he doth but even creep towards the Harbor of everlasting blessedness.

Again no Saints have at all times alike the same external, helps, advantages, and opportunities of being holy, and of thriving in holiness: It may be they have not the word so clearly, so powerfully, so sweetly so faithfully, nor so frequently, preached to them, as formerly they have had; or it may be they have not other Ordinances so lively, so purely, so spiritually, so evangelically dispensed to them, as formerly they have had; It may be they have had stones instead of bread, and bones instead of flesh, and chaff instead of wheat, and muddy water instead of choice wine, and then no wonder if they do not thrive in holiness, as they did when God rained Manna every day about their Tents, and when they were fed with the best of the best, that their Heavenly Fathers Table, Wine-seller, and House did afford. When Children have not as good Food, and as good Physic, and as good lodging, and as good looking to, as they have formerly had, no wonder if they thrive not, as at other times. And so 'tis here; look as no men have always the same helps, the same advantages, the same opportunities, to grow great, and rich, and high, and honorable in the world, that sometimes they have had; so no Christian hath always the same helps, advantages, and opportunities to grow rich, and high in holiness, as sometimes he hath had: It may be he hath not that communion and fellowship with the people of God, that once he had, or if he hath, yet it may be their communion is not so pure, so holy, so lively, so heart-warming, so soul-enriching, as once it hath been, or it may be he hath not as good counsel as formerly, nor as good examples as formerly, nor as good encouragement, as he hath formerly had to be holy; or it may be their calling, employment, and outward condition is so altered and changed from what once it was; that they have not that time for closet Duties, and to wait on public Ordinances, that once they had; or it may be bodily infirmities, weaknesses, diseases, aches, and ailements are so increased and multiplied upon them, that they cannot make that improvement that once they did, of those very advantages, and opportunities, that yet by a hand of grace is continued among them; now these cases being incident to the people of God, there is no reason to wonder, if at sometimes, Saints are more holy than they are at others; and if at some seasons they shoot up more in holiness, than they do at others: The serious weighing of this Position, may serve to prevent many fears and scruples, many debates and disputes, that often rise in the hearts of Christians, upon the often ebbings and flowings of holiness in their souls.

The sixth Position is this; There will come a time when in this world, holiness shall be more general, and more eminent, than ever it hath been since Adam fell in Paradise; The Scripture speaks clearly, roundly, and fully to this, Deut. 30.5, 6, 8. The Lord thy God will bring thee into thine own Land, and the Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thy heart, and with all thy soul, and thou shalt return and obey the voice of the Lord, and do All His Commandments. This gracious Promise was made to the Jews, above two thousand years ago, and yet to this very day it hath not been fulfilled; and therefore there will certainly come a time wherein God will make it good, Isa. 11.6. The Wolf shall dwell with the Lamb, &c. and they shall not hurt, &c. for the Earth shall be Full of the Knowledge of The Lord, As the Waters Cover The Sea. This glorious Promise hath not been made good to this day, but there is a time a coming wherein it shall be accomplished, Isa. 35.8. There shall be a high-way, and it shall be called a way of Holiness, THE UNCLEAN SHALL NOT PASSE OVER IT, Isa. 59.21. This is my Covenant, my WORD AND MY SPIRIT SHALL NEVER DEPART from thee forever, Isa. 60.21. Thy People shall be ALL RIGHTEOUS, Jer. 32.40, 41. I will make an everlasting Covenant with them, that I will not turn away from them to do them good. But I will put my fear into their hearts, that they shall not depart from me; yea I will rejoice over them to do them good, and will plant them in this Land assuredly WITH MY WHOLE HEART, AND WHOLE SOUL.

Now it is very observable, that this great Promise must be fulfilled, when the Jews shall return, and be settled in their own Land. And so the Prophet Ezekiel speaking of the glorious state of the Church in the last days, adds, Thus saith the Lord, no stranger uncircumcised in HEART shall enter into my Sanctuary. Zeph. 3.13. The remnant of Israel SHALL NOT DO INIQUITY, nor SPEAK LYES; neither shall a DECEITFUL TONGUE be found in their mouths. Now the context clearly shows that these words relate to the glorious state of the Church on Earth, and they have never yet received their accomplishment, but shall in the last days, for he is faithful that hath spoken it. Zach. 14.20, 21. Upon ALL SHALL BEE HOLINESSE TO THE LORD. I have opened this Text pretty fully to you already in my former discourses on holiness; and therefore shall pass it by now, Rev. 21. verse the first, and verse the last. And I saw a New Heaven, and a New Earth, and I saw the holy City New Jerusalem coming down from God out of HEAVEN. Behold the Tabernacle of God is WITH MEN, &c. and there shall in no wise enter into it any th • ng that DEFILETH, &c. but they that are written in the Lambs Book. I have formerly proved by several Arguments, as divers of you knows that this chapter cannot be understood of Heaven, but must necessarily, and beyond all dispute be understood of the glorious state of the Saints on Earth, which they shall certainly enjoy in the last days. By all these Scriptures it is most evident, that there will come a time when holiness shall be more general, and at a fuller height than ever yet it hath been since man fell from his Original holiness; and therefore pray and wait, and wait and pray, look and long, and long and look for the breaking forth of this day of glory upon the world.

The seventh and last Proposition, is this, That though the people of God ought to be holy at all times, yet there are some special times and seasons wherein God calls aloud for holiness, more than he doth at other times, and wherein he looks, and expects that his people should be eminently holy, as well as really holy.

Quest. But what are those special times and seasons, wherein God calls loudest for Holiness, and most for Holiness?

I answer, they are these.

First, After great and sore falls, O now God calls aloud for holiness. David after his great falls greatly humbles himself before the Lord. And Job after his bitter cursing, and heavy complaining abhors himself in dust and ashes. And Hezekiah after his great miscarriage, did chatter like a Crane and mourn as a Dove▪ And Peter after his hellish cursing hi • desperate swearing, and his hideous lying, goes forth and weeps bitterly. So Origen, after he had denied the Truth, and sacrificed to an Idol, he • ame to Jerusalem, and being desired to preach, and having opened his Bible, the first Scripture that his eye was fixed upon was that Psal. 50.16, 17. verses. What hast thou to do to take my Word into thy mouth, seeing thou hatest to be reformed; whereupon he shut his Book, sat down, and fell into a passion of weeping, and so came out of the Pulpit, as not being able to speak to the people. After great falls God expects and looks that his people should be more fearful of sin than ever, and more careful of pleasing and honoring of him than ever, and more resolute in resisting of temptations than ever, and more constant and abundant in a way of duty, than ever, and more thankful and fruitful under mercies, than ever, and more quiet and silent under afflictions than ever, and more stout and courageous in the face of all opposition than ever, & more wise and circumspect in their walkings than ever, and more vigilant and diligent to prevent & avoid future falls than ever; how else will the honor of God be repaired, and the glory of Religion be vindicated, and the Credit of the Gospel be raised, and the grieved Saints be rejoiced, and young beginners in Religion be afresh encouraged, and secure sinners be awakened, convinced and converted. But

Secondly, When God shows singular mercy to his people, and when he doth great things for his people, then he expects and looks that his people should be a holy people, and then he calls loudest for Holiness, Exod. 19.3, 4, 5. And Moses went up unto God, and the Lord called unto him out of the Mountain, saying, Thus shalt thou say to the house of Jacob, and tell the children of Israel, Ye have seen what I did to the Egyptians, and how I bare you upon Eagles wings, and brought you unto myself. Now therefore of ye will obey my voice indeed, and keep my Covenant, then ye shall be a peculiar treasure unto me, above all people; for all the Earth is mine. Here Moses makes use of a very elegant expression, to show the singular love, care, kindness, and goodness of God towards his people; He bare you upon Eagles wings; the Eagle is a very Princely, Noble Bird, she fears no Birds from above to hurt her young ones, and because she fears the Arrow from beneath, therefore she carries her young ones upon her wings; so that there is no hurting, nor harming, nor no killing of them, but by shooting through the body of the old one; other Birds carry their young ones in their talons, and so expose them to danger, but the Eagle carries hers upon her wings, that they may be safe and secure. Moses, to show how choice and chary God was of Israel; and how much he stood upon their safety and security tells them, that he carried them upon Eagles wings; that so none of their enemies might ruin or destroy them, yea that they might not so much as in the least hurt or harm them; he carried them out of Egypt, and he carried them through the Red-Sea sweetly, swiftly, strongly, and tenderly, as the Eagle carried her young ones when danger is at hand. Now God having expressed such love, such care, such bowels, such tenderness, such sweetness, and such kindness to his people; he looks and expects that they should be a holy people, and therefore he strongly urges them to obey God's voice indeed, and to keep his Covenant; now what is it for a man to obey God's voice indeed, and to keep his Covenant, out to be really holy, yea to be eminently holy, So in that 10th. of Deut. where Moses had made a large Narrative of the singular favors and mercies of God to Israel, in the eleven first verses of that chapter; he falls in the 12, and 13. verses upon pressing of them to be a holy people. And now Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God with all thy heart, and with all thy soul? To keep the Commandments of the Lord, and his statutes, which I command thee this day. The word in the 12th. verse. rendered require, is 〈 in non-Latin alphabet 〉 Shoel from Shaal, which signifies to ask, to request or petition a person. Now here •• ses brings in God asking, requesting, and petitioning of Isr • l that they would fear him, and walk in his ways, &c. and what is that but that they would be a holy people to him, that had done such great and glorious things for them; the word in the 13. verse. rendered keep is 〈 in non-Latin alphabet 〉 Shamar, which signifies to keep carefully, diligently, faithfully to keep as watch-men keep the City, or as Soldiers keep their Garrisons, or as Jailors keep their Prisoners. Now God would have his people thus to keep his Commandments, and his Statutes, and this God would have them to do upon the account of those high acts of favor and grace, that he had shown unto them; and thus to keep his Commandments, and his Statutes; what is it but to be a holy people, yea to be a very holy people unto the Lord? And so in that Ezra. 9.13, 14. Seeing that thou our God hast punished us less than our iniquities deserve, and hast given us such deliverance as this, should we again break thy Commandments, and join in affinity with the people of these abominations? wouldest thou not be angry with us, till thou hast consumed us, so that there should be no remnant, nor escaping? Free and rich mercy calls hardest and loudest for duty, the more merciful God hath been to his people, the more fearful they should be of offending of him, and the more careful they should be in pleasing of him, Divine blessings should be the greatest obligations in the world upon a Christian to keep at a distance from sin, and to keep close to a holy God; the greater the mercy is, and the more miraculous the deliverance and the salvation is, that God crowns his people with, the greater are the engagements that God hath put upon them to be a holy people to him. So in that 116. Psal. David gives in a bill of particulars in the eight first verses, he gives you a choice Narrative of the singular favors and blessings of God both in respect of his inward, and his outward man; God had been good to his soul, and he had been kind to his body; he tells you of God's sparing mercy, and of his preventing mercy, and of his preserving mercy, and of his delivering mercy, and of his supporting mercy, and of his multiplying mercy, and of his pardoning mercy; he tells you that God hath heard his prayers, and wiped off his tears, and preserved his feet from falling, and his soul from death. And then in the following words he tells you what his resolution is, upon the whole. I will walk before the Lord in the Land of the Living, verse. 9. or rather as the Hebrew hath it (Ethhallech Liphne Jehovah) I will walk before the face of the Lord; The Hebrew word that is here rendered walk, signifies a continued action, or the reiteration of an action. David resolves that he will not only take a turn or two with God, or walk a pretty way with God, as Orpah did with Ruth, and then take his leave of God, as Orpah did of her Mother; but he resolves whatever comes on it, that he will walk constantly, resolutely, and perpetually before God, or before the face of the Lord; Now walking before the face of the Lord, doth imply a very exact, circumspect, accurate, and precise walking before God; and indeed no other walking is either suitable, or pleasing to the eye of God. But is this all that he will do upon the receipt of such signal mercies? O no! for he resolves to take the cup of salvation, and to call upon the Name of the Lord, and • o offer the sacrifice of thanksgiving, v. 13. and 17. but is this all that he will do? oh no! for he resolves that he will presently pay his vows unto the Lord in the presence of all his people, v. 14, and 18. but is this all that he will do? O no! for he resolves that he will love the Lord better than ever, and more than ever, v. 1. He loved God before with a real love, but having now received such rare mercies from God, he is resolved to love God with a more raised love, and with a more inflamed love, and with a more active and stirring love, and with a more growing and increasing love than ever. And so the Apostle, in that Rom. 12.1, 2. I beseech you therefore, Brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world▪ but be ye transformed by the renewing of your mind, that ye may prove what is the good, and acceptable, and perfect will of God. When this great Apostle would work up the Romans to a full resignation of themselves to God, and to his service, and would sense and arm them against the sinful fashions, customs, examples, dispositions and practices of a corrupt and wicked world; he sets the mercies of God before them; the Apostle very well knew that there was no such spur to holiness, nor no such preservative against wickedness as this was; the Apostle could have set threatenings before them, and the curse before them, and wrath before them, and former and latter judgments before them, and hell before them, and yet he passes over all these things, and presents the mercies of God before them, as the most effectual means under Heaven to engage them to holiness, and to fortify them against all sinful conformity, and worldly vanity. O Sirs! you are all under several signal mercies this day; you are out of Hell, and is not that a signal mercy? you have many mercies that others want, and is not that a signal mercy? yet God rains Manna every day about your Tents, when others wander several miles, and are too often put off with stones instead of bread, and is not that a signal mercy? That wicked men's hearts should be so full of wrath, rage, revenge, envy and malice, and you cast at their feet, and yet not trod to death, is a signal mercy; that you should stand when others fall, that you should be faithful, when others are false, that you should persevere, when others backslide, that you should be for God, when so many are for Baal, and that you should be followers of the Lamb, when so many thousands are dancing after Antichrists Pipes, are all very rare and signal mercies, and calls aloud upon you to be holy, yea to be eminently holy, &c. But

Thirdly, Times of personal afflictions, are times wherein God calls aloud for holiness, when the Rod of God is upon our backs, it highly concerns us to look that our words are full of grace, and that all our ways and works are full of holiness. Now God looks that his people should be divinely fearful of offending him, and divinely careful in pleasing of him, and divinely willing to resign up themselves to him, and divinely patient in waiting on him, and divinely humble in submitting to him, and divinely wise in justifying of him, and divinely resolute in serving of him, Heb. 12.10. But he afflicts us for our profit, that we might be made partakers of his holiness; why they were before partakers of his holiness, that's true; and these words declare that the great reach and design of God in all the afflictions that he brings upon his people, is to make them more and more holy; and therefore for Christians to be proud under the Rod, and carnal under the Rod, and worldly under the Rod, and froward under the Rod, and stupid under the Rod, and wanton under the Rod, and wicked under the Rod, is to cross and frustrate the great design of God in afflicting of them. In afflictions God looks that his people should shine brighter and brighter, and grow better and better, and holier and holier; O there is nothing that pleases God more, that delights God more, that affects God more, or that wins upon God more, than to see his people a holy people in the days of their afflictions, Jer. 2.2, 3. Go, and cry in the ears of Jerusalem, saying, Thus saith the Lord, I remember thee, the kindness of thy youth, the love of thine Espousals, when thou wentest after me in the wilderness, in a Land that was not sown. Israel was holiness unto the Lord, and the first-fruits of his increase: all that devour him shall offend; evil shall come upon them, saith the Lord. God was wonderfully affected and taken with the love of his people, and with the kindness of his people, and with the holiness of his people, when they were in their wilderness condition. Look as stars shine brightest in the darkest nights, and as Torches are the better for beating, and Spices the sweeter for pounding, and young Trees the faster rooted for shaking, and Vines the more fruitful for bleeding, and Gold the more glittering for scouring: So God looks that his children's graces should shine brightest in the darkest nights of afflictions, he looks that his children should be the better for his Fatherly beating, and the sweeter for being pounded in the mortar of affliction, and the faster rooted in grace and holiness, by all divine shakings, &c.

In times of affliction God looks that his children should be true Salamanders that live best in the fire. Where afflictions hangs heaviest, he looks that there corruptions should hang loosest; he looks that that grace and holiness which lies hid in nature, as sweet water doth in Rose leaves, should then be most fragrant when the fire of affliction is put under to distil it out, &c. But

Fourthly, When persons that are under a great Profession, or in Church Communion, shall • all presumptuously and scandalously, when they shall not only do weakly, but wickedly, when not only infirmities, but inormities may be justly and righteously charged upon them. When such persons walk so loosely, and vainly, as that they occasion the Name of God to be blasphemed, Religion to be scorned, the Gospel to be despised, Profession to be abhorred, the Saints to be reviled, and young comers on to be discouraged, and the ungodly in their wickedness to be hardened and confirmed. O this is a time wherein God calls aloud upon his people to be holy! O now God expects an extraordinary measure of holiness in his people! O now he looks that his people should rather walk like Angels, than live like Saints, that so they may in some measure repair, and make up the sad breaches that have been made upon his honor, and the credit of Religion, and that they may live Profession into honor and esteem once more in the world. Such blessed effects as these, the horrid sin of the incestuous person did occasionally work in the hearts and lives of the Corinthians, as you may see by comparing the Scriptures in the Margint together. O Sirs! in these days are there not many that have made a very high Profession, that have shined as the stars in the Firmament, who are now fallen from their Profession, from their Principles, and from all things that are good? How many now do build the things that they have destroyed? what betraying of Christ, what betraying of Truth, and what betraying of Saints is there this day among many that have pretended very high to Religion? how many now approve of those things that before they would never own, and that justify those things now that they have formerly condemned, and that comply with those things now that formerly they have abhorred, yea that contend for those things now for which they have formerly suffered; and therefore certainly these are the very times wherein God calls aloud upon his people to be holy, yea to be eminently holy, &c. But

Fifthly, In all our approaches, addresses, and drawings near to God; God calls aloud for holiness, Levite. 10. • 3. Then Moses said to Aaron, This is it that the Lord spake, saying, I will be sanctified in them that come nigh unto me▪ • nd before all the people I will be glorified; and Aaron held his peace. There is nothing more evident than this, throughout the Old Testament, that the people of God were always to sanctify themselves, when they were to draw nigh to God. God is a holy God, and there is no drawing nigh to him without holiness; the worship that God stands most upon, and that is most pleasing and delightful to him, is Spiritual Worship, and none can offer this but a holy people. Such as draw nigh to God without holiness, may, if they were not deaf, hear God saying to them, What have you to do to take my Name into your mouths, seeing you hate to be reformed? And who required these things at your hands? The Persians every morning worship the rising Sun, and the Turks their Mahomet; and the Papists their Images, and some of the Indians worship the first thing that they meet with in the morning, and others of them worship a red Ragge, and others of them worship the Devil. The Romans used to worship Jupiter, a hurtful god amongst them, not because they loved him, but because they would not be hurt or harmed by him. And Praxitelles the Painter made the silly people worship the Image of his Strumpet under the title and pretence of Venus. And verily all the worship that thou offerest to God, is little better, if thou drawest nigh to him with thy body without holiness in thy soul. O Sirs! remember that in all your public duties God calls aloud for holiness, and in all your family duties God calls aloud for holiness, and in all your closet duties God calls aloud for holiness; times of drawing near to God should be always times of much holiness; you may come to a duty, but you will never come to God in a duty without holiness; you may come to an Ordinance but you will never come to God in an Ordinance without holiness; and therefore in all your drawings nigh to God, remember that God calls for holiness in a special manner then. But

Sixthly, When God eminently appears in the execution of his judgments upon wicked and ungodly men; O that is a time that God calls aloud for holiness, when he is a raining Hell out of Heaven upon unholy persons; God now lo • ks that his people should be holy, yea eminently holy. So in that Exod. 19.4, 5. Ye have seen what I did unto the • gyptians; you have been eye-witnesses of my dealings with them in Egypt, you have seen how I have followed them with plague upon plague, because they did so sorely oppress you, and would not let you go to worship me; and serve me according to my own prescriptions. And when they were judgment-proof, you saw me drown them in the Red Sea before your eyes, and upon this very ground he urges them to obey his voice, and to keep his Covenant, verse. 5. And so in that Rev. 15.1, 2, 3, 4. And I saw another sign in Heaven, great and marvelous, seven Angels having the seven last plagues, from them is filled up the wrath of God. And I saw as it were a Sea of glass, mingled with fire, and them that had gotten the victory over the Beast, and over his Image, and over his Mark, and over the number of his Name, stand on the Sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the Lamb, saying, Great and marvelous are thy works Lord God Almighty, just and true are thy ways thou King of Saints. Who shall not fear thee, O Lord, and glorify thy Name? for thou only art holy; for all Nations shall come and worship before thee, for thy judgments are made manifest. In this and the following chapters the utter overthrow of Antichrist is described. In this chapter you have a new Vision of the Gospels restoring, and of Antichrists ruin. By the Sea of glass mingled with fire, we are to understand the fiery trials, and dreadful persecutions by fire and faggot that Antichrist will inflict upon sincere and faithful Christians. The allusion is to the Red Sea, and Pharaohs persecuting of Israel, but the addition of fire is plainly to distinguish the Popes persecution from Pharaohs; for though Pharaoh did sorely oppress the people of God both in their liberties and consciences, and though he had plotted and contrived a way to destroy their male children, yet he was never so cruel, he was never so bloody as to burn the people of God with fire and faggot, as Antichrist hath done in all ages. But now mark, when the vials of the wrath of God comes to be poured out upon Antichrist, yea upon what ever smells of Antichrist, or looks like Antichrist, why then the people of God will in a very eminent way lift up God as the great object of their fear, and then the generality of the Nations shall be so deeply affected with the dreadful amazing and astonishing judgments of God upon Antichrist, that they shall repent, worship him, and give glory to him. O Sirs! when God strikes slaves, Sons should tremble; great judgments upon sinners speaks out a great deal of the justice and holiness of God; and the more the justice and holiness of God appears, the more holy his people should grow. Ah Christians! had you grown more holy by those severe judgments of God, that hath been inflicted upon others before your eyes, you had not been under those smart rebukes of God that now you are under this day. But

Seventhly, When men are called forth to war by God, O! that's a special time and season wherein God calls aloud for holiness. The man of war must have holiness written upon the bridles of the horses, Zach. 14.20. When men carry their lives in their hands, they had need of holiness in their hearts; when in every encounter a man must expect to enter upon a state of eternity; he had need be very holy, that so if he should fall in the encounter, he may be sure to be happy, Deut. 23.9, 14. When the H • st goeth forth against thine enemies, then keep thee from every wicked thing. For the Lord thy God walketh in the midst of thy Camp, to deliver thee, and to give up thine enemies before thee: therefore shall thy Camp be holy, that he see no unclean thing in thee, and turn away from thee. When the sword devoureth on both hands, when it eats the flesh of Nobles, and drinks the blood of Nobles; when it feeds upon the flesh of the poor, and drinks the blood of the needy, then every soldier had need be a Saint, when an eternity of glory and misery is every moment before every soldier; every soldier had need walk very accurately, he had need live very holily. Mark, though the people of God were to keep themselves from every wicked thing, at all other times, yet when they went out against their enemies, then in a special manner it highly concerned them to keep themselves not from some, but from every evil thing, or rather as the Hebrew hath it, from every evil word, 〈 in non-Latin alphabet 〉 Da • ar; he that is in danger of death every step he takes, and that carries his very soul in his hand, had need precisely to abstain not only from every evil work, but also from every evil word, as here God expressly charges Israel to do. When God finds holiness in Israel's Camp, then God will quickly give up Israel's enemies into Israel's hands; but when the Camp becomes a Den of iniquity, then God will depart from the Camp; and when God who is the bulwrk of a Camp, is departed, all the world cannot preserve that Camp from being destroyed. The Lamb looks that all those brave hearts that engage with him against Antichrist, should be called, and chosen, and faithful; there is no armor of proof to that of holiness; let a man be never so well mounted, clothed; armed, weaponed, yet if he be unholy, he lies naked and open to all disasters, calamities and miseries. O Sirs! 'tis one of the dreadfullest things in the world to hear such a cursing, swearing, lying, and damning of themselves, and to see such a giving up themselves to work all manner of wickedness with greediness, who carry their lives in their hands every hour in the day yea at whose elbows damnation stands every moment. O Sirs! when God gives the sword a Commission to eat flesh, and drink blood, to stay both old and young, to spare none that come before it, and to pity none that come nigh unto it; it highly concerns all men to be holy; this is a special season wherein God calls aloud for holiness.

I confess I am for Peace and Truth, for Peace and Righteousness, for Peace and Holiness against all war in the world, but when ever the Lord shall call forth his people to fight his battles against Antichrist, and to smite Daniel's Image in pieces, it stands them very much upon to be a holy people, yea to be eminently holy, as they would have the presence of God with them, and the power of God engaged for them, and the mercy, goodness, and blessing of God succeeding and prospering of them, though he that goes to war had need carry his purse with him, yet he must be sure to leave his sins behind him, or else his sins will do him more mischief than all his enemies, for they will set God against him; and how can straw and stubble possibly stand before a consuming fire?

I have read of Xerxes that viewing almost an innumerable Army of men, he fell a weeping, saying, Where will all these men be within a hundred years; he wept to think that all that mighty Army would be in their graves within a hundred years. Ah what cause of weeping is there, when we behold most Armies in the world, considering that within a few years yea months, for anything we know, they may be most in Hell, except there be sound repentance on their sides, and pardoning mercy on God's, they are so abominable, debauched and wicked. But

Eighthly, When God hath separated and severed his people from the corrupt and sinful customs and manners of the world, and brought them into fellowship with himself, and into Gospel-Communion with one another, O then in a special manner he calls aloud upon them to be holy, Levite. 20.23, 24, 26. And ye shall not walk in the manners of the Nation, which I cast out before you; for they committed all these things and therefore I abhorred them. But I have said unto you, ye shall inherit their Land, and I will give it unto you to possess it, a Land that floweth with milk and honey: I am the Lord your God, which have separated you from other people. And ye shall be holy unto me: for I the Lord am holy, and have severed you from other people, that ye should be mine. Distinguishing mercies should breed and nourish distinguishing qualities. O Sirs! 'tis not for you who are separated and severed from the world by God, to be proud and carnal, and formal, and distrustful, and hypocritical, and earthly, and froward, &c. as the world is, 'tis not for you to deny your principles, to debauch your consciences, to change your notes, to turn your coats, to defile your souls, to blot your names, and to scandalize your profession: O Sirs! if God hath separated you, and severed you from the world by a call from Heaven, it highly concerns you not to think as the world thinks, nor to speak as the world speaks, nor to judge as the world judges, nor to walk as the world walks, nor to worship as the world worships; but so to think, speak, judge, walk, and worship as may make most for the honor of God, the glory of the Gospel, and as best becomes those that have had the honor and the happiness of being separated and severed by God from the world. But

Ninthly, When the day of the Lord draws near, and when we look for the accomplishment of great things; O then! God calls aloud upon his people to be holy; 2 Pet. 3.10, 11, 12, 13, 14. But the day of the Lord will come as a Thief in the night, in the which the heavens shall pass away with a great noise, and the Element shall melt with fervent heat, the Earth also, and the works that are therein, shall be burnt up. Seeing then that all these things shall be desolved, what manner of persons ought ye to be in all holy conversation and godliness. Looking for, and hasting unto the coming of the day of God, wherein the Heavens being on fire shall be desolved, and the Element shall melt with fervent heat. Never-the-less, we, according to his promise, look for a new Heaven and new Earth, wherein dwelleth righteousness. Wherefore (Beloved) seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless. The nearer the day of Christ is to us, and the more great and glorious things we expect from God, the more holy, the more spotless, and the more blameless we must labor to be. I know there are many that look for new heavens, and a new earth, that is, for a glorious Church-state here on earrh, wherein shall dwell righteousness; 'tis certain that the highest Heavens, where God keeps his Royal Court, was never without righteousness; righteousness hath been always the habitation of his Throne, righteousness hath always dwelt in the highest Heavens; and indeed Heaven would be no Heaven, yea, it would rather he a Hell than a Heaven, if righteousness did not always dwell there: neither can the highest Heaven ever wax old, neither were they ever made of Earth, or Brittle mouldering matter; the Palace of the great King will be always new, fresh, shining, and gloriousness; but indeed the Earth in all Ages, have been full of injustice unrighteousness, wickedness, tyranny, cruelty, and oppression; so that righteousness seems to have been banished out of the world, ever since Adam fell from his primitive righteousness and holiness: O! but there is a glorious day a coming, wherein the Earth shall be full of righteousness and holiness, as I have formerly proved at large, from other Scriptures. Now Christians the more great and glorious things you expect from God, as the downfall of Antichrist, the conversion of the Jews, the conquest of the nations to Christ, the breaking off of all yo • ks, the new Jerusalem's coming down from above, the extraordinary pouring out of the spirit, and a more general union among all Saints, the more holy, yea, the more eminently holy in all your ways and actings it becomes you to be; many there be that will talk high, and speak big words, and tell you stories of great things that they expect, and look for in these days which are the last of the last times, and yet if you look into their lives, you shall find them loose and vain, and what not? O! that these would forever remember, that the more great and glorious things we expect and look for from God, the more holiness God expects and looks for from us; and therefore as we would not have God fail our expectation, let not us frustrate his, and the higher your expectation rises, the higher always let your holiness rise, for there is nothing that will hasten that desirable day of glory upon the world, like this. But

Tenthly, and lastly, When you draw near your end, when there are but a few steps between you and the Grave, between you and Eternity; when you have but a little time to live, when death stands at your backs, and treads on your heels, and knocks at your doors, when the eyes begin to grow dark, when the grinders begin to cease, when the keepers of the house, the hands, and the arms, begin to tremble, and when the strong men, the legs and thighs, begin to bow, and stagger, and totter, as being too weak to bear the bodies burden: O then! what a holy people should you be? this very consideration, had a very great influence upon that great Apostles spirit, in that 2 Pet. 1.12, 13, 14, 15. Wherefore I will not be negligent, to put you always in remembrance of these things, though ye know them and be established in the present truth, Yea, I think it meet, as long as I am in this tabernacle to stir you up, by putting you in remembrance; knowing that shortly, I must put off this my tabernacle, even as our Lord Jesus Christ shown me. Moreover I will endeavor, that you may be able after my decease, to have these things always in remembrance. The Apostle having the sentence of death in himself; O! how doth he bestir himself, and how doth he stir up all that grace and holiness that was in his heart, yea, and all his Ministerial and Apostolical gifts, and all to better himself, and to make those that were really holy, to be eminently holy? Peter being very sensible of the near approaches of death, did very earnestly desire, and greatly endeavor so to act his part before he went off the stage of live; that (when his head was in the dust, and his soul in heaven) those Saints that should survive him, might be very famous in grace and holiness. That of Eleazar is very remarkable, who would not do anything which might seem to be evil, because he would not spot his white head: O Sirs! when once the Gray hairs of holiness and righteousness are upon you, it highly concerns you to shun the very shows and appearances of evil, that so you may not spot nor stain the honor of your white head. I have read of Joshua that valliant Soldier, that when he was a young man, and in the prime and flower of his days, when his bones were full of marrow, and his breasts full of milk (as Job speaks) that then he was least in vigor and valor for God, and how that sometimes in cases of eminent danger, he would conceal himself, but when he grew older, and found the strength of nature declining and decaying, then he bestired himself exceedingly for God: O Sirs! when you have one foot in the Grave, God calls aloud upon you to bestir yourselves exceedingly for his honor and glory, and for your own internal and eternal welfare. Solon was not ashamed to say that he learned much in his old age. And Julianius (the Lawyer) was wont to say, that when he had one foot in the Grave, he would have the other in the School: O Sirs! shall nature do more than grace, shall morality excel real piety? 'Twas the glorious commendation of the Church of Thiatira, that her last works were more than her first; Rev. 2.19. I know thy works, and charity, and service, and faith, and thy patience, and thy work, and the last to be more than the first: O the happiness! of that man that is best at last, that brings forth most of the fruits of Righteousness and Holiness in old age. O the blessedness of that man, whose Faith is more strong at last than at first, and whose love is more inflamed at last than at first, and whose hopes are more raised and elevated at last than at first, and whole knowledge is more clear at last than at first, & whose zeal is warmer at last than at first, and whose thoughts are more heavenly at last than at first, and whose heart is more spiritual at last than at first, and whose communion with God is more high at last than at first, and whose life is more holy at last than at first.

If there be any man in the world that is ripe for Heaven, and that enjoys a Heaven (in his own soul) on this side Heaven, this is the man whose graces, and whose gracious works are more at last than at first. Well Christians, forever remember this, the nearer death makes her approaches to you, the louder God calls upon you to be holy. And thus by a hand of grace, that hath been in me, upon me, and with me, I have shown you what those special times and seasons are wherein God calls loudest for holiness, and so according to my weak measure, I have given out all that the Lord hath graciously given in concerning that most necessary, that most noble, that most glorious, and that most useful point of points, viz. Holiness; and therefore I have nothing more to do, but earnestly to pray, that what hath been spoken and written, may be so blest from on high, that it may work mightily to the internal and eternal welfare both of Writer, Reader, and Hearer, that so when their Race is run, and their Work done here on earth, they may be everlastingly blest with a happy sight of the Beatifical Vision of God in Heaven. Amen.

Books sold by Henry Cripps in Popes-Head-Alley.

• SIbbs Saints Cordials.
• Reynors Government of the Tongue.
• Armetages Sermons.
• Roman Antiquities.
• Burtons Melancholy.
• Youngs whole duty of a Christian.
• Supplication of Saints.
• Cradocks Works.
• Huit on Daniel.
• Sarah Wight.
• Cotton on the seven Viols.
• Hookers Souls-preparation for Christ:
• Goodwin's Child of Light walking in darkness.
• Reynolds on Hosea.
• Tichburns Cluster of Canaan's -Grapes.
• Baxter's Doctrine of Self-poseing.
• An Abstract of the Assemblies Catechism.
• J. Goodwin's Saints Interest in God.
• Dingly of Thunder.

Books sold by Henry Mortlock, at the sign of the Phoenix in St. Paul's Church-yard, near the Little North-door.

Books sold by John Sims, at the Cross-Keys in St. Paul's Church-yard.

CHrist the Pattern of a Christians Practice; By Mr. Ralph Robinson. Octavo,

Several Peeces of Mr. Ralph Venning collected into one Volume, viz. Orthodox Paradoxes, Mysteries and Revelations: Canaan's Flowings. A Warning to Backsliders. The Way to True Happiness. Mercies memorial. 8 to.

A Practical Discourse of Prayer, wherein is handled the Nature, the Duty, and the Qualifications of Prayer; By Tho. Cobbet, Minister of the Gospel. 8 to.

Two Treatises of Mr. Brinseley.

1. A Groan for Israel. 2. The Spiritual Vertigo: with two other Treatises, viz. Three Sacred Emblems. 2. Tears for Jerusalem; By the same Author. 8 to.

Irenicum, A Weapon-Salve for the Churches Wounds, Or the Divine Right of particular Forms of Church-Government, discussed and examined; By Edward Stilling fleet, Rector of Sutton in Bedford-shire. The second Edition corrected. 4 to.

THE TABLE.

CHristian Reader, take notice that the Pages are misfigured, for next to page 240. follows page 280. yet do thou but follow the directionss laid down in the Table; and without any further trouble to thyself, thou will find any particular that thou hast a mind to be satisfied in.

A.
• OF Adams holiness in innocence, Page 5, 6, 7.
• The greatness of Adams sin, in four particulars. Page 52.
• Of Adoption. Real holiness is a sure evidence of a man's Adoption. Page 624, 625, 626.
• Of Admiration. Holy persons are much taken up in the Admiration of the holiness of God. Page 102, 103, 104
• Of being Afflicted. Holy persons are much afflicted. &c. with their own unholiness. Page 123, 124, 125, 126.
• And much affected and afflicted with the unholiness of others. Page 139, 140, 141.
• Afflictions. Of great and heavy afflictions. Page 363, 364,
• The more a man can divinely rejoice under afflictions, the greater measures of holiness that man has certainly attained to. Page 600, 601, 602.
• Of All Things. All things shall be sanctified to the holy man. Page 629, 630.
• Of Approving a man's self to God. The more a man makes it his great business to approve himself to God, the greater measure of holiness that man has attained to. Page 609, 610, 611.
• Of Authors. That unholy persons are to be shut out from special Communion with the people of God, is made evident by the Judgments of many Learned and approved Authors. Page 51, 52, 53, 54.

B.
• Of Beasts. Unholy persons are Beasts, yea, the worst of Beasts. Page 54, 55, 56.
• Of Blessings. God will certainly bless all a holy man's blessings to him. Page 622, 623.
• Of Boldness. The more holy any man is, the more bold and courageous that man will be for God and Godliness. Page 507, 508, 509.

C.
• Of several Cannots. There is a threefold Cannot. 1. A natural Cannot. 2. A contracted and habituated cannot. 3. A judicial cannot. Page 21-25.
• Of Conformity to Christ. True holiness is conformable to the holiness of Christ. Page 138, 139.
• Of Civil men. Mere civil men shall not go to Heaven. Page 77, 78, 79.
• Of Company. He that will be holy, must keep company with those that are holy. Page 307, 308.
• And he that will perfect holiness in the fear of the Lord, must be most In with them that are most excellent in holiness. Page 577, 578.
• Of Communion. There is no spiritual communion with God in this world, without holiness. Page 28, 29, 30.
• Unholy persons are to be shut out from sacred and special communion with the people of God in this world: This proved by an induction of ten particulars. Page 44-54.
• The more holy any man is, the more communion that man will have with God. Page 491, 492, 493.
• Of Comparing yourselves with others. Take heed of comparing yourselves with those that are worse then yourselves. Page 284, 285.
• Of Contrariety. Unholy persons are full of contrariety to God. Page 27, 28.
• Of being Condemned. Unholy persons are adjudged and condemned to hell. Page 57, 58, 59, 60, 61, 62.
• Of Conversion. The persecutions of the Saints may issue in the conversion of sinners. Page 401, 402, 403.
• Many that have been converted later then others, do yet in holiness much excel them. Page 504, 505.

D.
• Of Death. Take heed of putting the day of death far from you three arguments to persuade to this. Page 288-296.
• Of Degrees. A holy person will be still reaching after higher degrees of holiness. Page 107, 108, 109.
• Christians must press after the highest degrees of holiness. Page 468, 469.
• About degrees of glory in Heaven, see Heaven.
• Of Delight. The more holy any man is, the more he will be the delight of God, &c. Page 488, 489.
• Tbis is further proved by five Arguments. Page 490, 491, 492, 493, 494.
• God takes singular delight, both in a holy man's person, and in his services to. Page 616, 617, 618, 619.
• Of Self-denial. The more a man can deny himself when he hath power and opportunity to raise himself, &c. the greater measure of holiness he has attained to. Page 612, 613, 614.—620, 621.
• Of Discord. No special communion to be held with those that cause discord and division among the Saints. Page 46.
• Of the Doctrine. The Doctrine is this; That real holiness is the only way to happiness: All men must be holy on earth, or they shall never see the Beatifical Vision, they shall never reach to a glorious fruition of God in Heaven. Page 5.
• The Doctrine proved by ten Arguments. Page 18-62.
• Of holy Duties. The holy man's duties are most delightful to God. Page 632, 633, 634.
• Real holiness naturaliseth holy duties to the soul. Page 126, 127, 128.
• The more holy any man is, the more singular delight and pleasure, God will take in all his Religious duties and services. Page 502, 503, 504.
• When men in the main are as holy out of Religious duties, as they are in Religious duties, tis an evidence of a great measure of holiness that they have attained to. Page 600.
• The more a man is exercised in the most spiritual and internal duties of Religion, the more holiness he hath attained to. Page 605, 606.
• The more solid and exact a Christian is in religious duties and services, the more holy he is. Page 608, 609.

E.
• Of Election. Real holiness is a sure evidence of election. Page 614, 615, 616.
• Of not Enduring. Such as cant endure holiness in others, shall never go to Heaven. Page 87, 88, 89.
• Of Ends. A holy man propounds holy ends to himself, in all his actings and undertakings. Page 157, 158, 159.
• How persons may know when they make the glory of God their end, answered five ways. Page 159-168.
• Of Errors. We are to have no special communion with such as err in foundation truths. Page 44, 45, 46.
• Of Exercise. He that would have more holiness, must be much in the exercise of that holiness he has. Page 578, 579, 580.
• Of Expediency. The more a man lives by the rule of expediency, the more holiness he has attained to. Page 611, 612.
• Of the Eye of God. He that would attain to greater measures of holiness, must always remember that the eye of God is continually upon him. Page 573, 574, 575.

F.
• Of Fellowship. Unholy persons have familiarity and fellowship with Satan. Page 26, 27.
• Of the Favor of God. Holy persons are highly in God's favor. Page 630, 631, 632.
• Of the Fewness of those that shall be saved. The number of those that shall go to Heaven are but few. Page 67, 68, 69.
• Of Flatterers. Take heed of flatterers. Page 285-289.
• Of Formalists. Formalists shall not go to Heaven. Page 75, 76, 77.
• All unholy persons are fools, they have all the characteristical notes and properties of fools: And this is shown in eight particulars. Page 30-44,
• Christians are to have no special communion with fools. Page 49.

G.
• Of our Generation. The more holy any man is, the more serviceable and useful he will be in his generation. Page 509 510.
• The mere gifted man shall not go to Heaven: Where you have seventeen differences between gifts and grace. Page 84, 85, 86, 87.
• Of Growth. The afflictions and persecutions of the Saints, will further the growth and increase of their grace. Page 403, 404, 405.
• Of Guilt. Of guilt upon the conscience. Page 362, 363.

H.
• Of Hatred. Where there is true holiness, there is a hatred of all ungodliness. Page 109-123.
• Of Heaven. Ten arguments to prove that unholy persons have no mind to go to Heaven. Page 64, 65, 66.
• Of Heaven. The more holy any man is, the more actually ripe for heaven that man is. Page 493, 494.
• That there are degrees of glory in Heaven: That some Saints shall partake of more glory in Heaven then others shall, is approved by Scripture and Arguments from p. 517. to p. 565. only observe, that next to p. 520. follows p. 553. all this misfiguring of the pages will be prevented in the next impression.
• Objections against degrees of glory in Heaven, answered from p. 565. to p. 572.
• Of Hell. Unholy persons are doomed adjudged and sentenced to Hell. Page 57-62.
• Of an Heir. Real holiness is a sure evidence that thou art an Heir of glory. Page 626, 627, 628, 629.
• Of Holiness. There is a sixfold holiness. Page 5-19.
• Holiness is the honor and the glory of the creature. Page 183, 184, 185, 186.
• Holiness is very attractive drawing and winning. Page 186, 187. 188.
• Holiness is the excellency of all a man's excellencies. Page 188, 189, 190.
• Holiness is an honor and an ornament both to the persons that have it, and also to the very places where they were borne. Page 190, 191, 192, 193.
• Holiness is the very ear-mark, the very livery and and badge of Christ's servants and subjects. Page 193, 194.
• A man of holiness is a common blessing, a public mercy. Page 194, 195, 196, 197.
• Holiness is of the greatest antiquity. Page 197, 198, 199.
• Holiness will render you most beautiful and amiable. Page 199, 200, 201, 202.
• Holiness is the most gainful trade in the world, This is made good by five Arguments. Page 202-216.
• Holiness will put the greatest splendor and majesty upon persons, that can possibly be put upon them. Page 216, 217, 218.
• The times wherein we live calls aloud for holiness. Page 218, 219, 220, 221, 222, 223, 224.
• Holiness will render you most like. 1. To God. 2. To Christ. 3. To the blessed Angels. Page 224. 225, 226, 227, 228.
• Without holiness there is no seeing, no enjoying of of God. Page 228, 229.
• Eight arguments proving that most Christians have but a little holiness. Page 466-479.
• The more holiness any man has, the more holiness God will give him. Page 495, 496.
• The more holiness any man has, the more God will reveal himself to him. Page 498, 499, 500, 501, 502.
• None under Heaven are so strongly obliged to perfect holiness in the fear of the Lord, as holy ones are. Page 505, 506, 507.
• The times require greater measures of holiness, Page 512, 513.
• Christ will certainly preserve thy holiness. Page 634, 635, 636.
• Of the Holiness of God. 1. God is essentially holy. Page 585, 586.
• 2, God is unmixedly holy, the holiness of God is a pure holiness. Page 586, 587, 588.
• 3. God is universally holy. Page 588.
• 4. God is eminently holy, he is transcendently holy, he is superlatively holy. Page 588, 589, 590, 591.
• 5. God is origin • lly, radically and fundamentally holy. Page 591, 592,
• 6. God is independently holy. Page 592, 993.
• 7. God is constantly holy, he is unchangeably holy. Page 593, 594.
• 8. God is exemplarily holy. Page 594.
• Of Holiness. Where ever real holiness is, it will discover itself. p. 639. Holiness rises by degrees. p. 639, 640. There is a great deal of preciousness in the least degrees of holiness; and this is evidenced by an induction of Ten particulars. 640, 641, 642. All Saints have not a like measure of holiness. 643, 644. A Christian may have more holiness at one time, then at another. 644, 645, 646, 647. There will come a time when even in this world holiness shall be more general and more eminent. Page 647, 648, 649.
• Of Honor, and of honoring of God. The more holiness is increased, the more the great God will be honored. 494, 495. The highest degrees of holiness are commonly attended with the highest degrees of honor. Page 510, 511, 512.
• Of Hypocrites. Hypocrites shall not go to Heaven. Page 82, 83, 84.

I.
• Of Idleness. We are to have no special communion with idle persons. Page 43, 44.
• Of Joy. Of Joy several considerable things. Page 352-369.
  • The more holiness any man attains to, the greater will be his Heaven of joy in this world. Page 496, 497, 498.
• Of the Judgments of God. He that will be holy, must dwell much upon the memorable Judgments of God, that in this life has fallen upon unholy persons. Page 339, 340, 341.

K.
• Four reasons why the Kingdom of Heaven is called the kingdom of God. Page 19.

L.
• Of Labor. A holy heart will labor to make others holy. Page 132, 133, 134, 135.
• Of Life. Several Arguments proving the life of man to be but short. Page 292-296.
• Of Little sins. Five Reasons why a holy heart rises against little sins. Page 113-120.
• Of a Little holiness. Most Christians have but a little holiness, this is proved by eight Arguments. Page 469-479.

M.
• Of Melancholy. Of Melancholy and the effects of it. Page 367, 368, 369.
• Of Manifestations. The more holy any man is, the more God will manifest himself to that man. Page 498, 499, 500, 501, 502.
• Of Marriages. Holy persons are not to marry with those that are unholy. Page 56, 57.
• Of a scandalous Ministry, and of a holy ministry. Settle not yourselves under a lewd scandalous Ministry. 296, 297-299. See many considerable things in the Epistle concerning profane, ignorant, scandalous, debauched Ministers. He that would perfect holiness in the fear of the Lord, must fix and settle himself under a faithful holy Ministry. Page 575, 576, 577.
• Of Mockers. Mockers shall not go to Heaven. Page 71, 72, 73, 74, 75,
• Of Mortifying of sin. He that would be more holy must fall in good earnest with all his might upon mortifying his most raging corruptions, and most darling sins. Page 582, 583, 584, 585.
• Of Mourners and mournings. Seven reasons why a holy man mourns for other men's sins. 139-145. He that would be holy must mourn over his own unholiness. 299, 300, 301. Mourne over the loss of holiness. Page 466, 467, 468.
• Motives. Seven Motives to move you to try whether you have any real holiness or no. 89-101. Fifteen Motives to get holiness. 170-209. Seventeen Motives to perfect holiness in the fear of the Lord. 469-517. The more spiritual Motives and considerations, carries a man on in religious duties and services, the greater measures of holiness has that man attained to. Page 606, 607; 608.

N.
• Of Necessity. The necessity of holiness. Page 170, 171, 172, 173, 174.
• Of Neuters. Neuters shall not go to Heaven. Page 79, 80, 81, 82.
• Number. The Number of Saints not diminished, but increased by persecutions. Page 398, 399, 400, 401.

O.
• Of Objections. 1. Ob. We have no power to make ourselves holy, answered from 341-347. 2 Ob. But hereafter may be time enough to look after holiness; we may yet spend a few more years in pursuing after the profits, pleasures, &c. of the world. Ans. 347-352. 3. Ob. If we should press and pursue after holiness, then we must take our farewell of all joy and comfort, of all delight and pleasure, &c. Ans. 352-369. 4. Ob. We see that there are none so afflicted and persecuted as those who mind holiness, who follow after holiness, &c. Ans. 369-423. 5. Ob. If we should labor after holiness, then we must resolve to be poor and mean, and low in the world, for we shall never grow rich by godliness. Ans. 423-433. 6. Ob. Should we pursue after holiness, it would be a disgrace and dishonor to us, who are honorable, great, rich and high in the world; we are high borne, we are Gentlemen, and well bred, and holiness seems to be too poor, and too low a thing for such as we are to look after, Ans. 433-446. 7. Ob. Should we pursue after holiness, we shall be sure to be reviled, reproached and slandered, and we shall become a scorn and a by-word, &c. to all that are round about us. Ans. Page 446-456.
• Of Obstinate sinners. No special communion to be held with obstinate sinners. Page 48, 49.
• Of Overcoming. The more a man can overcome evil with good, upon holy and gracious accounts, the greater measure of holiness that person has attained to. Page 597, 598, 599, 600.

P.
• Of Persecution and persecutors. Persecution has been the common lot and portion of the people of God. 369, 370. Christ and his Apostles has long since foretold us that afflictions and persecutions will attend us in this world. 370, 371, 372. Persecutions that befalls the Saints for holiness sake, shall never hurt nor harm the Saints. 372, 373, 374, 375, 376. That the condition of persecutors of all conditions under Heaven is the most sad and deplorable condition, is made good by five Arguments. 376-389. That God will bare his people company in all their afflictions and persecutions. 389, 390, 391, 392. He shall be sure to suffer from Christ, that refuses to suffer, or that is afraid to suffer persecution for Christ. 392, 393, 394, 395, 396. Many great advantages that will redowne to Christians by all the afflictions and persecutions that does befall them. 396-411. To fuffer afflictions and persecutions for holiness sake, is the greatest honor that Christians are capable of in this world. 411, 412, 413. The afflictions and persecutions that commonly attend Christians in these days, are nothing to the fiery trials that the Saints and Martyrs of old have been exercised with. 413, 414, 415. Unholy persons have suffered as great and grievous things for the satisfying of their lusts, &c. as Christians are like to suffer for their pursuing after holiness. 415, 416. Though persecutions may attend the people of God, yet he has very many ways to preserve his people from being ruined and destroyed by persecuting hands. As 1. By laying a Law of restraint upon persecutors. 2. By setting persecutors one against another. 3. By passing a sentence of death upon persecutors. 4. By altering and changing the hearts of persecutors. 5. By taking of persecutors feet in the same snares that they have laid for others. 6. By providing Cities of refuge and hiding places to shelter them. 416-420. All the persecutions that the Saints meet with on earth, shall advance their glory in Heaven. Page 420, 421, 422, 423.
• Of Perseverance. Christians must persevere in their pursuit after holiness. Page 460, 461, 462.
• Of what is Possible. 'It is possible for unholy persons to be made holy; this is proved by eight arguments. 174-183. 'It is possible for those that are holy to attain to greater measures of holiness then any yet they have attained to; and this is proved by five Arguments. Page 479-488.
• Of Profane persons. Profane persons shall not go to Heaven. Page 70, 71.
• Of False Prophets. No special communion to be held with false Prophets. Page 47, 48.
• Of Prayer. He that will be holy must be much in Prayer, and be sure
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• Of Vowes. He that will be holy must dwell much upon his solemn vows. Page 309, 310, 311, 312.
• Of Universal Obedience. The more universal a man's obedience is, the more holy that man is. Page 602, 603.
• Of Unbeleevers. We are to have no sacred, no speical communion with unbelievers. Page 42, 43.
• Of the Unholy. A holy person will be holy among the unholy. Page 154, 155, 156, 157.
• Of the Use of earthly things. Holy persons will be holy in the use of earthly and common things. Page 136, 137, 138.
• Of Uprightness. Enduring of persecution, an argument of uprightness. Page 396, 397, 398.

W.
• Of Waiting. He that will be holy must wait upon the word faithfully preached, 304-307. He that will be holy when he has done all must wait. Page 337, 338, 339.
• Of Wants. He that would perfect holiness in the fear of the Lord, should labor to be more acquainted and affected with his spiritual wants. Page 572, 573.
• Of the Word. A holy man loves the word for its holiness. 144-147. How a person may know when he is affected, and taken with the word as 'tis a holy word, Answered 5 ways. Page 147-154.
• Of the World. Take heed of the world, and why. 239-284. But here remember once for all, that by the Printers mistake, next to page 240. follows 280. The next Impression will prevent this, and other mistakes also. The more worldlings strive after the world, the more Christians should strive to perfect holiness. Page 513, 514, 515.
• Of Worship. Christians must stand for purity of worship, and why. Page 462, 463, 464, 465, 466.
• Of Working. All things shall work for good to the holy man. Page 636, 637, 638.